p 

^^# 


Avery  Architectural  and  Fine  Arts  Library 
Gift  of  Seymour  B.  Durst  Old  York  Library 


Digitized  by  the  Internet  Archive 
in  2013 


http://archive.org/details/mythslegendsofneOOconv_0 


Education   Department   Bulletin 

Published  fortnig^htly  by  the  University  of  the  State  of  New  York 

Entered  as    second-class  matter  June   24,   ir,oS,    ;it  the  Post   Oftice   at    Albany,    N.    Y.,    under 

the  act  of   July   16,  1894 


No.  437 


ALBANY,  N.  Y. 


December  15,  1908 


New  York  State  Museum 

John  M.  Clarke,  Director 

Museum  bulletin  125 
MYTHS  AND  LEGENDS 

OF    THE 

NEW  YORK  STATE  IROQUOIS 

BY 

HARRIET  MAXWELL  CONVERSE 
(Ya-ie-wa-fioh) 

EDITED  AND  ANxNOTATED  BY 

ARTHUR  CASWELL  PARKER 

(Ga-wa-so-wa-neh) 


PAGE 

Prefatory  note 5 

Introduction 7 

Biography   of    H-rrict    J^Iaxwell 

Converse 14 

Pt  I  Iroquois  ]\Iyths and  Legends. 

Harriet  Maxwell  Converse.     31 
Pt  2     Myths  and  Legends.    Har- 
riet Maxwell  Con verse^(  Re- 
vised from  rough  drafts) 93 

Pt  3     Miscellaneous  papers.  Har- 
riet Maxwell  Converse.  . . .   128 


PAGE 

Xeh  Ho-noh-tci-noh-gah,  the 
Guardians  of  the  Little  Waters, 
a  Seneca  Medicine  Society.    A. 

C.  Parker 149 

Appendix  A.    Origin  of  Good  and 

Evil 184 

Appendix  B.  The  Stone  Giants.  185 
Appendix  C.  The  De-o-ha-ko.  .  185 
Appendix  D.      The      Legendary 

Origin  of  Wampum 187 

Index 191 


M202r-Je8-3ooo 


ALBANY 

UNIVERSITY    OF    THE    STATE    OF    NEW    YORK 
1908 


^  q  STATE  OF   NEW    YORK 

^   ^  BDCJCATION   DEPARTMENT 

Regents  of  the  University 
With  years  ui.cn  terms  expire 

191 3  Whitjclaw  Reid  M.A.  LL.D.  D.C.L.  Chancellor     -  New  York 
i';i7  St  Clair  McKelway  M.A. LL.D.  F/V^  Chancellor  Brooklyn 
1919  Daniel  Beach  Ph.D.  LL.D. Watkins 

1914  Pliny  T.  Sexton  LL.B.  LL.D. Palmyra 

1912  T.  Guilford  Smith  M.A.  C.E.'LL.D.     -     -     -    -  Buffalo 
1918  William  Nottingham  M.A.  Ph.D.  LL.  D.     -     -    Syracuse 

1910  Charles  A.  Gardiner  Ph.D.  L.H.D.  LL.D.  D.C.L.  New  York 

1915  Albert  Vander  Veer  M.D.  M.A.  Ph.D.  LL.D.  Albany 

191 1  Edward  Lauterbach  M.A.  LL.D.     -     -     -     -     -  New  York 
1909  Eugene  A.  Philbin  LL.B.  LL.D.     -----  New  York 

1916  LuciAN  L.   Shedden  LL.B.   LL.D.       -     -     -     -  Plattsburg 

Commissioner  of  Education 

Andrew  S.  Draper  LL.B.  LL.D. 

Assistant  Commissioners 

•  Augustus  S.  Downing  M.A.  Pd.D.   LL.D.  First  Assistant 
Frank  Rollins  B.A.  Ph.D.  Second  Assistant 
Thomas   K.   Finegan  M.A.   Third  Assistant 

Director  of  State  Library 

James  L   Wyer,   Jr,   M.L.S. 

Director  of  Science  and  State  Museum 

John  M.   Clarke   Ph.D.    LL.D. 

Chiefs  of  Divisions 

Administration,  Harlan   H.    Horner   B.A. 

Attendance,  James  D.  Sullivan 

Educational  IvKtension,  William-  R.   Eastman  M.A.  M.L.S. 

Examinations,  Charles  F.  Wheelock   B.S.   LL.D. 

Inspections,  Frank  H.  Wood  M.A. 

Law,  Frank  B.  Giliu^rt  B.A. 

School  Libraries,  Charles  E.  Fitch  L.H.D. 

Statistics,  Hiram  C.  Case 

Trades  Schools,  Arthur  D.  Dean  B.S. 

Visual  Instruction,  DeLancey  M.  Ellis 


New   York  State  Education  Department 

Science  Division,  June  15,  1908 

Hon.  A.  S.  Draper  LL.  D. 

Commissioner  of  Education 

My  dear  sir:  I  have  the  honor  to  transmit  herewith,  for  publi- 
cation as  a  bulletin  of  this  division,  a  manuscript  entitled 
Myths  and  Legends  of  the   New   York  State  Iroquois. 

The  materials  for  this  work  were  gathered  by  the  late  Mrs  Harriet 
Maxwell  Converse  during  many  years  of  intimate  association  with 
the  Six  Nations  of  Xew^  York,  and  some  years  after  her  death 
came  into  the  possession  of  this  Department  with  the  promise  of 
publication. 

The  manuscript  has  been  edited  by  Arthur  C.  Parker, 
Archeologist,  who  has  also  prepared  the  introduction,  a  biograph- 
ical sketch  of  the  author,  as  w^ell  as  some  annotations  and  addi- 
tions to  the  general  body  of  the  work. 

Very  respectfully 

John  M.  Clarke 

Director 
State  of   New    York 
Education  Department 
commissioner's  room 

Approved  for  publication  this  19th  day  of  June  1908 


Commissioner  of  Education 


i 


\ 


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/pwu-L/t^^  ^ 


Education    Department    Bulletin 

Published   fortnightly  by  the  University  of  the  State  of  New  York 

Entered  as  second-class  matter  June  24,  1908.  at  the  Post  Office  at  Albany,  N.  Y.,  under 

the  act  of  July   16,  1894 


No.  437  ALBANY,  N.  Y.  December  15,  1908 

New  York  State  Museum 

John  M.  Clarke,  Director 
Museum  bulletin  125 

MYTHS  AND  LEGENDS  OF  THE  NEW  YORK  STATE 

IROQUOIS 

BY 

HARRIET  MAXWELL  CONVERSE 

(Ya-ie-wa-noh) 

EDITED    AND   ANNOTATED    BY 

ARTHUR  CASWELL  PARKER 
l^Ga-wa-so  wa-neh) 

PREFATORY  NOTE 

One  may  not  hope  to  read  a  primitive  culture  from  the  record 
of  its  workmanship  alone,  although  this  is  often  the  only  avenue 
remaining  by  which  a  lost  culture  may  be  approached.  The 
mentality  of  a  primitive  people  living  close  to  nature  mirrors  the 
supreme  law  of  the  universe  in  its  simplest  and  most  elemental 
expressions;  it  clothes  with  individuality  the  manifestation  of  this 
law,  gives  words  to  its  unconscious  forces  and  thoughts  to  its 
living  agents;  it  reads,  suffused  in  a  wealth  of  imagery,  the 
spiritual  law  in  the  natural  world  or  embellishes  some  historical 
event.  Such  simple  and  unembarrassed  expressions,  transmitted 
not  by  records  of  hand  but  from  mouth  to  mouth  through  the 
generations,  are  priceless  to  the"  student  who  finds  in  a  progressed 


O  NEW    YORK    STATE    MUSEUM 

and  complicated  civilization  the  obscuration  of  natural  law  by 
the  artificial  conditions  erected  on  the  rebellious  logic  of  human 
society. 

The  labors  of  Mrs  Harriet  Maxwell  Converse  in  recording  the 
legends  and  nature  myths  of  the  New  York  Iroquois  are,  for  these 
and  other  reasons,  most  worthy  of  conservation.  She  was  de- 
voted in  her  love  for  her  adopted  people;  she  shared  their  spirit 
and  could  record  their  folk  tales  with  perfect  sympathy. 

Mr  Parker,  who  has  edited  the  manuscripts  of  Mrs  Converse 
and  prepared  the  introductory  portion  of  this  work,  has  been 
prompted  not  only  by  fidelity  to  the  memory  of  a  friend  but  by 
the  piety  and  inspiration  of  inheritance. 

John  M.  Clarke 
(Ho-san-na-ga-da) 


INTRODUCTION 

No  people  can  long  exist  as  an  ethnic  group  without  consciously, 
or  otherwise,  creating  a  philosophy  of  things  which  becomes  the 
common  belief  of  that  body  of  people  —  becomes  their  science 
andfreligion.  The  more  permanent  the  people,  the  more  enduring 
and  greater  the  influence  of  their  system  of  belief.  Viewed  in  the 
light  of  exact  science,  as  we  know  it,  these  primitive  philosophies 
become  mythologies.  A  myth  may  appear  to  us  puerile  and  with- 
out any  basis  in  logic,  it  may  appear  as  a  worthless  fancy  or  a  child's 
tale  and  yet  a  deeper  study  of  the  myth  reveals  within  it  the 
beginning  of  physics,  philosophy  and  theology.  Unfamiliar 
with  the  real  cause  of  the  phenomenon  of  mind  or  matter,  the 
primitive  mind,  being  a  reasoning  mind  seeking  to  satisfy  its 
curiosity  and  allay  its  fears,  hypothecates  the  causes  of  visible 
effects  in  the  form  of  myths.  The  primitive  mind,  believing  all 
things  the  result  of  some  intelligence,  personifies  and  deifies  the 
causes  of  effects,  and  thus  has  arisen  the  multiplicity  of  gods  and 
guardian  spirits. 

Once  crystallized  and  diffused,  myths  become  w^orking  factors 
of  human  action.  They  become  the  science  and  religion  of  the 
ethnic  group  which  entertains  them.  They  become  the  basis  of 
reasoning.  A  treatise  on  a  cause,  they  become  a  cause.  They 
become  so  ingrained  in  the  minds  of  their  believers  that,  when  in 
other  generations  they  are  rivaled  by  more  rational  systems, 
they  are  not  easily  supplanted,  for  they  bear  the  approval  of  the 
religious  leaders  and  the  wise  men  of  the  generations  past.  To 
the  great  body  of  people  the  old  myth  was  a  part  of  common  religion ; 
the  new  myth  which  attempted  to  explain  the  thunder  or  the 
wind's  fury  was  the  science  of  the  day  and  few  would  have  aught 
to  do  with  it,  and  here  we  have  a  glimpse  of  the  conflict  of  religion 
and  science.  Religion  was  the  conservative  element  and  clung  to 
the  sacred  beliefs  of  its  fathers;  science  (so  called),  which  brought 
the  innovation,  denied  all  precedents  and  struck  out  afresh  to 
establish  new  ideas.  Years  passed  by  and  the  religions  of  the  day 
accepted  the  new  beliefs  until  the  throes  of  their  birth  became 
forgotten  in  the  haze  of  many  years.  Then  again  the  critical  minds 
of  the  time,  comparing  the  experiences  of  the  past  and  analyzing 
as  best  they  could,  sought  to  find  new  explanations  that  appealed 
more  to  their  ideas  of  logic.  Then  old  myths  were  scoffed  at,  a 
new  system  established,  and  again  the  conflict.  Nor  is  it  strange 
that  men  should  be  loath  to  deny  that  to  which  they  have  become 

7 


8  NEW    YORK    STATE    MUSEUM 

accustomed;  there  is  always  a  feeling  of  uncertainty  about  new 
systems  and  they  are  cautiously  experimented  with  at  first. 

In  reviewing  the  myths  of  the  ancients  or  of  modern  primitive 
men  we  may  sometimes  wonder  how  any  large  body  of  rational 
men  could  hold  as  sacred  truths  such  fictions  as  we  may  regard 
unworthy  of  serious  consideration.  If  such  is  the  case  it  is 
because  wc  have  forgotten  that  the  human  mind  has  not 
always  been  of  the  same  texture  as  it  is  today  in  the  modern  man 
of  civilization.  The  minds  of  men,  we  should  recall,  through 
the  varying  grades  of  culture,  from  lower  savagery  to  civilization, 
are  characterized  by  wide  differences.  They  are  not  uniformly  sus- 
ceptible to  the  same  stimuli,  for  each  culture  grade  gives  to  the  mind 
of  the  man  which  it  characterizes  a  different  viewpoint,  different 
capacities  and  different  associations.  It  is  always  well  to  keep  in 
mind  the  fact  that  our  present  enlightened  beliefs,  our  sciences 
and  our  civilization  are  the  product  of  a  long  period  of  evolution 
under  favorable  circumstances,  and  that  they  are  not  things  that 
men  were  always  able  to  grasp.  It  is  well,  also,  to  remember  that 
our  ancestors  were  once  barbarians  and  rude  savages,  scarcely 
more  inteUigent  than  the  other  animals  of  the  forest.  All  this 
might  be  hard  to  believe  were  it  not  that  primitive  savages  still 
are  to  be  found,  and  that  all  the  various  culture  stages  can  be 
illustrated  by  groups  of  living  peoples.  There  is  little  doubt  that 
the  man  of  five  centuries  hence  will  find  plenty  to  laugh  at,  if  he 
feels  so  disposed,  when  he  reads  the  annals  of  our  times  and  gets 
an  insight  of  our  customs  and  beliefs,  some  of  which  he  may  term 
myths.  While  he  may  appreciate  our  achievements  he  will  cer- 
tainly deny  our  claim  to  enlightenment  and  choose  to  bestow  it 
upon  himself.  There  can  be  no  true  enlightenment,  and  the  age  of 
fable  will  not  cease  to  be,  until  the  laws  which  govern  all  phenomena 
are  known  to  men.  Until  then  men  must  theorize.  Myths  were 
originally  theories  adduced  from  the  best  information  at  hand. 
Surviving  in  more  enlightened  ages  they  were  still  held  even  though 
inconsistent  with  the  known  objective  experience  of  the  tijne. 
Even  so  they  were  regarded  as  sacred  truths.  A  myth  must  be 
regarded,  therefore,  as  a  primitive  theory,  as  a  rude  attempt  to 
reach  truth,  as  a  tentative  hypothesis  upon  which  to  fasten  one's 
belief,  for  one  must  believe  something. 

Legends  and  traditions.  No  people  of  any  intellectual  life  can 
exist  in  social  bodies  williout  l;)uilding  up  out  of  their  experiences 
and  especially  out  of  their  imaginations  a  vast  body  of  oral  fiction. 
Among  peoples,  widely  separated  in  point  of  time  and  space,  the 


IROni'OlS    MYTHS    AND    I.IX.KNPS  9 

same  general  myths  and  legends  are  found.  This  by  no  means 
necessarily  implies  contact.  Rather  does  it  illustrate  the  fact  that 
illimitable  as  imagination  seems  to  be  in  its  power  to  combine  and 
create,  in  reality  it  is  limited  by  certain  suggesting  factors  which 
may  be  common  to  all  people  of  a  given  cultural  stage  and  to  all 
times.  We  have  dwelt  upon  this  feature  at  some  length  in  a  note 
on  the  Celestial  Bear  myth.  It  is  not  to  be  supposed,  however, 
that  some  myths  have  not  been  derived  by  contact  directly  or 
indirectly  in  times  more  or  less  historic.  On  the  other  hand  it 
seems  quite  feasible  to  believe  that  certain  myths  have  been 
transmitted  from  one  stock  to  another,  the  elements  to  be  pre- 
served and  the  details  to  be  recast  in  local  molds.  Some  myths 
are  plainly  derived  from  external  sources  and  are  easily  traced 
to  their  originating  sources.  Others  are  more  difficult  to  trace. 
Certain  individuals  among  tribes  in  the  lower  culture  stages  be- 
come the  story-tellers  of  their  people  and  are  the  tribal  libraries 
of  this  oral  fiction.  Legends  differ  from  myths  in  that  they  are 
wonder  stories  told  for  the  amusement  of  those  who  hear  them 
and  are  recognized  as  ingenious  creations  of  imagination.  There 
is,  however,  a  class  of  legends  that  relate  to  localities  and  w^hich 
explain  some  local  phenomenon,  but  these  are  traditions  rather 
than  legends.  Traditions  differ  from  legends  in  that  they  pretend 
to  be  and  often  are  the  relations  of  acttial  occurrences.  They  are 
the  histories  of  the  peasantry  and  the  tribes  that  have  no  system 
of  writing. 

Iroquois  folklore 

The  North  American  Indians  possessed  a  vast  oral  literature  of 
mythology,  legendary  lore  and  tradition.  The  field  of  American 
folklore  has  scarcely  been  touched  by  anthropologists,  and  even 
tribes  that  have  been  known  the  longest  have  received  compara- 
tively little  attention.  True,  much  has  been  recorded,  but  this 
much  is  but  a  small  portion  of  the  total.  That  this  should  be 
the  case  is  not  due  to  the  lack  of  energy  on  the  part  of  students 
but  to  the  inaccessibility  of  the  greater  part  of  the  material. 

Much  is  known  of  the  material  culture  of  the  Iroquois  and  much 
also  of  their  governmental  system  and  their  social  laws.  That 
not  all  is  known  is  conceded,  but  enough  to  place  them  conspicu- 
ously before  historians  and  ethnographers  as  the  Indians  of  Indians, 
as  the  most  splendid  of  barbaric  men.  It  will  be  found  of  interest, 
therefore,  to  bring  before  students  for  correlation  the  small  portion 
of  their  Uterature  contained  in  this  volume. 


10  NEW    YORK    STATE    MUSEUM 

The  mythology  of  the  Iroquois  differs  in  form  from  that  of  many 
other  of  the  American  races.  Iroquois  tales  were  of  strength,  of 
great  deeds,  of  nature  and  the  forces  of  nature,  "standing  out  in 
striking  contrast  to  the  flimsy  conceptions  of  the  Algonquins,"  as 
someone  has  remarked.  They  are  the  classics  of  all  the  unwritten 
literature  of  the  American  aborigines. 

The  Iroquois  were  a  people  who  loved  to  weave  language  in  fine 
metaphor  and  delicate  allusion  and  possessed  a  language  singularly 
adapted  for  this  purpose.  They  were  unconscious  poets,  and 
some  of  their  tales  seem  to  have  been  chanted  in  blank  verse,  the 
rhythm  and  swing  of  the  meter  in  their  estimation  giving  an  added 
delight  to  the  story.  AVhen  the  legends  are  told  to  white  men  the 
delicate  word-weave  is  seldom  revealed,  and  never  if  the  legend  is 
told  in  English.  The  translation  robs  it  of  much  of  its  intended 
charm  and  grace,  for  the  Indian  seems  to  think  that  the  pale  in- 
vader may  laugh  at  his  metaphors  or  deride  him  for  revealing 
that  such  fine  emotions  exist  within  a  stoic's  breast.  Thus  it  is 
that  so  many  legends  appear  puerile  and  without  pertinency  which 
in  the   vernacular  are   strong   and  full  of  meaning. 

Story-telling  customs  of  the  Iroquois.  Each  settlement  had  its 
official  story-teller  whose  predecessor  had  carefully  taught  him  all 
the  legends  and  traditions  of  the  mysterious  past  and  his  listeners 
who  gathered  about  him  never  tired  of  the  narrative  though  re- 
peated again  and  again. 

According  to  ancient  traditions  no  fable,  myth  tale,  or  story  of 
ancient  adventures  might  be  told  during  the  months  of  summer. 
Such  practice  was  forbidden  by  "the  little  people"  (jo-ga-oh), 
the  wood  fairies.  Should  their  law  be  violated  some  jo-ga-oh  flying 
about  in  the  form  of  a  beetle  or  bird  might  discover  the  offender 
and  report  him  to  the  jo-ga-oh  chief.  Upon  this  a  sign  would 
warn  the  forgetful  Indian.  Failing  to  observe  the  omen,  some 
evil  would  befall  the  culprit.  Bees  might  sting  his  lips  or  his 
tongue  would  swell  and  fill  his  mouth.  Snakes  might  crawl  in 
his  bed  and  choke  him  while  he  slept,  and  so  on,  until  he  was  pun- 
ished and  forced  to  desist  from  forbidden  talk. 

The  wood  sprites  enacted  and  enforced  this  law  for  two  purposes : 
first,  that  no  animal  should  become  oftended  by  man's  boasting 
of  his  triumph  over  beasts,  or  at  the  same  time  learn  too  much  of 
human  cunning  and  fly  forever  the  haunts  of  mankind;  and  second, 
that  no  animal,  who  listening  to  tales  of  wonder,  adventure  or 
humor,  should  become  so  interested  as  to  forget  its  place  in  nature, 
and  pondering  over  the  mysteries  of    man's  words,  wander  dazed 


IKOQUOIS    MYTHS    AND    I.KGENDS  It 

and  aimless  through  the  forest.  To  Hsten  to  stories  in  the  summer 
time  made  trees  and  plants  as  well  as  animals  and  men  lazy,  and 
therefore  scanty  crops,  lean  game  'and  shiftless  people  resulted. 
To  listen  to  stories  made  the  birds  forget  to  fly  to  the  south  lands 
when  winter  came,  it  made  the  animals  neglect  to  store  up  winter 
provisions  and  grow  their  warm  winter  coats  of  fur.  All  the 
world  stops  work  when  a  good  story  is  told  and  afterwards  in  mar- 
veling forgets  its  wonted  duty.  Thus  On-gweh'-o-weh-ka',  the 
Iroquois,  loyal  to  old-time  custom,  reserves  his  tales  of  adven- 
tures, myth  and  mystery  for  winter  when  the  year's  w^ork  is  over 
and  all  nature  slumbers. 

When  the  story-teller  finds  an  audience  about  him  or  wishes  to 
call  one,  he  announces  his  intention  to  recite  a  folk  tale  (ga-ga',  or 
in  the  plural,  ga-ga'-sho-o)  by  exclaiming  "Ha-nio'!"  and  the 
eager  reply  is  "  Heh,"  which  is  an  ardent  request  that  his 
"  Hanio"  take  immediate  effect,  and  the  relation  of  a  ga-ga'  ensues. 

At  intervals  during  the  relation  of  a  story  the  auditors  must 
exclaim  "  Hah!"  This  was  the  sign  that  they  were  listening. 
If  there  was  no  frequent  response  of  "  Hah,"  the  story-teller 
would  stop  and  inquire  what  fault  w^as  found  with  him  or  his  story. 

It  Vv-as  not  only  considered  a  breach  of  courtesy  for  a  listener  to 
fall  asleep,  but  also  a  positive  omen  of  evil  to  the  guilty  party. 
If  any  one  for  any  reason  wished  to  sleep  or  to  leave  the  room,  he 
must  request  the  narrator  to  tie  the  story,  "  Si-ga'-hah."  Failing 
to  say  this,  and  afterwards  desiring  to  hear  the  remainder  of  the 
tale,  the  narrator  would  refuse  him,  for  if  he  related  it  at  all  it 
must  be  from  the  beginning  through,  unless  tied.  Thus  si-gd'-hah 
was  the  magic  word  by  which  a  legend  might  be  told  as  a  serial. 

Methods  of  recording  folklore 

There  are  several  ways  in  which  folk  tales  may  be  recorded,  as 
indeed  there  are  several  purposes  for  which  they  are  written.  To 
satisfy  strictly  scientific  requirements,  the  method  employed  by 
the  Smithsonian  Institution  and  other  progressive  ethnological 
institutions,  is  undoubtedly  the  best.  The  native  text  is  recorded 
w^ith  an  exact  translation  interlined,  word  beneath  word.  This 
method  is  most  satisfactory  to  the  student  of  languages  but  from 
the  standpoint  of  literature  it  falls  short.  The  resulting  English 
is  extremely  awkward  as  it  must  necessarily  be  in  an  attempt  to 
parallel  two  radically  different  systems  of  grammar  and  word 
compounding.      No  idea  of  the  native  beauty  is  preserved  in  such 


12  NEW    YORK    STATE    MUSEUM 

translations,  which  are  often  inelegant  and  difficult  to  read  and 
understand.  To  remedy  these  defects  the  whole  translation  must 
be  rewritten  in  accord  with  current  methods  of  expression. 

Another  method  of  preserving  a  myth  is  to  record  it  exactly  as 
told,  in  the  broken  English  of  its  narrator.  The  most  poetic  con- 
ception is  thus  sometimes  reduced  to  grotesque  caricature,  and 
the  value  of  the  record  lies  not  so  much  in  its  subject-matter  as 
it  does  in  the  estimation  which  is  formed  of  the  narrator's  ability 
of  expressing  in  our  tongue  the  thoughts  of  his  own.  The  charm- 
ing Uncle  Remus  stories  are  of  this  character  but  the  result  is  only 
a  study  in  brogue  or  dialect,  and  fails  to  convey  to  our  minds  the 
ideas  which  exist  in  the  mind  of  the  native  myth  teller.  From 
the  standpoint  of  literature  and  psychology  it  is  the  impression, 
its  form,  its  spirit  that  we  wish  to  apprehend.  The  same  medium 
may  produce  different  results  if  employed  on  different  substances. 
The  mind  of  the  modern  progressive  man  of  today  is  of  a  different 
texture  from  that  of  the  savage  or  the  peasant,  and  the  same  idea 
produces  different  emotions  and  associations  in  these  classes  of 
intellect. 

Many  have  employed  the  method  of  entirely  recasting  primitive 
ideas  in  their  own  thought  molds,  eliminating  all  the  original 
idioms  and  picturesque  eccentricities  of  expression  and  presenting 
the  folk  tale  in  all  the  verbiage  of  contemporary  literature.  The 
plot  and  motive  of  the  original  relation  is  warped  and  modified 
to  fit  modern  requirements,  the  original  elements  are  lost  and  the 
story  becomes  simply  a  modern  one  built  upon  the  shattered  skele- 
ton of  the  old.  The  use  of  this  method  has  produced  a  mass  of 
florid,  ocherous,  recast  and  garbled  folklore,  which  nevertheless, 
is  presented  as  genuine. 

There  is  yet  another  method  which  embraces  some  of  the  worthy 
features  previously  suggested.  It  may  have  its  drawbacks  to  be 
criticized  but  it  is  full  of  merit  notwithstanding.  By  this  method 
the  transcriber  attempts  to  assimilate  the  ideas  of  the  myth  tale 
as  he  hears  it,  seeks  to  become  imbued  with  the  spirit  of  its  char- 
acters, and,  shutting  out  from  his  mind  all  thought  of  his  own 
culture,  and  momentarily  transforming  himself  into  the  culture 
of  the  myth  teller,  records  his  impressions  as  he  recalls  the  story. 
His  object  is  to  produce  the  same  emotions  in  the  mind  of  civilized 
man  which  is  produced  in  the  primitive  mind,  which  entertains^the 
myth  without  destroying  the  native  style  or  warping  the  facts  of 
the  narrative.  If  in  the  vernacular  the  ideas  convey  tragic, 
mysterious,  or  horrifying  impressions,  and  the  style  is   vigorous. 


IROQUOIS    MYTHS    AND    LEGENDS  1 3 

metaphorical  or  poetic,  the  transcriber  employs  every  consistent 
art  to  reproduce  the  same  elements  in  his  own  language.  There 
is  virtue  in  this  method  if  honestly  followed  but  it  can  only  be  used 
by  one  familiar  with  all  the  incidents  of  the  culture  which  produced 
the  tale,  by  one  who  is  familiar  with  the  language,  life  and  psychol- 
ogy^ of  the  myth  maker.  A  myth  tale  recorded  in  this  way  is  neither 
mechanical,  dialect  or  affected  in  style,  but  on  the  other  hand, 
the  same  living,  sentient  story,  though  dressed  in  the  garments 
of  another  speech. 

It  is  substantially  this  method  which  has  been  employed  by 
Harriet  Maxwell  Converse  in  recording  the  myths  and  legends 
contained  in  this  volume,  and  for  this  reason  her  work  is  eminently 
worthy  of  the  consideration  of  students.  Her  great  love  for  the 
Indians,  her  sympathetic  nature,  her  scientific  training  and  her 
psychic  temperament  enabled  her  to  get  at  the  heart  of  the  stories 
her  Indian  friends  told  her.  With  her  poetic  mind  schooled  in  all 
the  arts  of  literature  she  has  interpreted  the  ideas  and  impressions 
in  a  matchless  style  w^hich  enables  the  reader  to  feel  all  that  the 
red  man  felt  when  he  listened  to  the  ancient  stories  of  his  fore- 
fathers. 

The  editor  has  endeavored  to  arrange  the  various  myths  and 
legends  systematically  and  add  such  notes  as  will  illuminate  some 
of  the  obscure  passages  and  to  suggest  by  other  notes  the  wealth 
of  material  which  is  opened  up  by  the  study  of  Iroquois  folklore 
and  American  folklore  in  general. 

As  a  loving  friend  and  grateful  student  of  Mrs  Converse,  the 
editor  has  aimed  in  putting  forth  this  work  to  rear  from  her  own 
material  a  worthy  monument,  both  to  the  memory  of  the  gifted 
writer  and  to  the  people  whom  she  loved. 

Arthur  C.  Parker 


BIOGRAPHY    OF     HARRIET    MAXWELL    CONVERSE 

To  the  late  Mrs  Harriet  Maxwell  Converse,  the  State  of  New 
York  owes  a  debt  of  lasting  gratitude.  The  reason  is  apparent 
to  even  the  superficial  visitor  to  the  Indian  collections  in  the  State 
Museum  where  in  striking  prominence  are  to  be  seen  hundreds  of 
rare  and  priceless  relics  of  the  aborigines  of  New  York,  her  gift  to 
the  State  in  memory  of  her  father,  Hon.  Thomas  Maxwell  of  Elmira. 
Her  unselfish  work  in  preserving  the  record  and  relics  of  the  first 
claimants  of  New  York  State  has  resulted  in  preserving  much  of 
immense  value  for  students  of  culture,  histor}^  and  ethnography. 
Her  great  interest  in  the  Indians  and  her  wonderful  influence  with 
them  made  it  possible  for  her  to  mingle  with  them  as  a  trusted  and 
beloved  friend.  Indeed  so  greatly  did  the  Indians  esteem  her  that 
they  bestowed  upon  her  every  possible  honor  Avithin  the  gift  of  the 
clan  and  the  council,  hailed  her  as  a  sister  and  a  mother,  called  her 
Ya-ie-wa-noh,  She  Who  Watches  Over  Us,  adopted  her  as  a 
member  of  the  nation  and  gave  her  a  seat  in  their  councils.  There 
is  a  very  great  difference  between  merely  receiving  a  compli- 
mentary name  and  an  actual  national  adoption. 

The  life  story  of  so  remarkable  a  woman  can  not  fail  of  perti- 
nent interest  from  any  viewpoint.  Mrs  Converse  was  not  a 
woman  who  was  given  to  saying  much  concerning  herself  and 
although  the  writer  was  associated  with  her  more  or  less  from 
his  childhood,  the  notes  which  he  has  relating  to  her  earlier 
history  are  few  and  fragmentary,  but  from  them  and  from  the 
records  which  he  has  at  hand,  a  brief  account  of  her  life's  history 
has  been  prepared. 

To  get  at  the  ancestral  elements  wliich  contributed  to  the  con- 
struction of  her  mind  and  personality,  we  must  go  to  the  Higlilands 
of  Scotland  where  in  the  romantic  days  of  history,  "  the  Maxwells 
maintained  the  splendor  of  their  name  in  the  baronial  towers  of 
Cacrlaverock."  A  splendid  name  was  that  of  Maxwell,  and  proudly 
borne  by  brave  Highlanders  from  days  of  old. 

Alexander  Maxwell.  Back  in  the  early  years  of  the  iSth  cen- 
tury, in  the  Scottish  valley  of  the  Nithe  was  born  Alexander  Max- 
well. He  married  Jane  McBratney,  she  too  a  Highlander,  and  of 
the  clan  McPherson.  The  charm  of  America  had  reached  the 
ears  of  Alexander  Maxwell  and  in  June  1770  he  and  his 
good  wife  set  sail,  from  the  port  of  Partick,  for  the  new 
world  where  adventure  and  fortune,  good  or  ill,  awaited  every 
daring  pioneer.      Hut  summer  seas  are  not  always  smooth  and  June 

14 


Plate  I 


Red  Jacket 

Taken   from   a   steel   engraving   of   the   painting   by    R.    W.    W'ier 


IROOUOIS    MYTHS    AND    I.I'.GKNDS  1 5 

l.Tcezcs  sometimes  become  j^^ales  that  lash  the  waves  to  fury  and 
bring  disaster  to  unwary  barks.  This  the  emigrating  couple 
discovered  almost  at  the  outset  of  their  voyage.  A  violent  storm 
came  up  as  they  coursed  down  the  North  channel  which  wrecked  the 
ship  and  tossed  it  upon  the  shores  of  County  Down  in  Ireland. 
The  unfortunate  couple  found  refuge  in  a  fisherman's  cottage  on 
the  shore  where,  about  a  month  later,  June  15,  1770,  a  son  was 
born,  whom  they  named  Guy.  The  Maxwells  and  their  baby 
son  continued  in  Ireland  for  months  when,  in  1772,  they  em- 
barked again  for  America.  Upon  their  arrival  they  settled  in 
Carlisle,  Pa.,  but  soon  removed,  to  Virginia,  where  they  made 
their  home  in  Martinsburg,  Berkley  co.,  and  where  today  are 
many  descendants  of  the  Scots,  and  prominent  among  them, 
descendants  of  the  Maxwells. 

When  young  Guy  Maxwell  was  18  years  of  age  he  took  up  his 
residence  at  Tioga  Point  where  he  entered  into  the  firm  of  Colonel 
Hollenback.  His  extraordinary  acumen  is  attested  by  the  fact 
that  Governor  Mifflin  in  1788  appointed  him  justice  of  the  peace, 
then  an  office  of  greater  importance  than  at  the  present  day. 
He  was  less  than  19  years  of  age  when  he  took  the  appointment 
which  he  held  for  many  years.  Guy  Maxwell  occupied  many 
positions  of  trust  during  his  early  years  and  contemporary  histor}^ 
tells  us  that  he  w^as  a  shrewd  business  man.  He  removed  from 
Milton,  Pa.,  in  1794  to  the  present  site  of  Elmira  where  he  pur- 
chased a  town  lot.  He  dealt  extensively  with  the  Indians  especially 
the  Senecas,  by  whom  he  was  greatly  esteemed  because  of  his 
uniform  courtesy  and  strict  honesty.  In  those  days  it  was  a  com- 
mon thing  to  treat  Indians  with  respect  but  the  quality  of  honesty 
was  oftentimes  a  rare  one  when  dealing  with  them.  The  Senecas 
appreciated  his  integrity  and  sought  to  express  their  regard  by 
bestowing  upon  him  the  name,  Ta-se-wa-3^a-ee,  meaning  Honest 
Trader.  His  love  for  the  red  men  of  the  forest  was  shared  by  his  son, 
Thomas,  who  was  born  in  Athens,  Pa. 

Thomas  Maxwell.  Thomas  Maxwell  during  his  early  boyhood 
became  a  great  friend  and  favorite  of  the  Indians  who  made  Elmira 
a  trading  post  and  often  spent  days  in  the  forest  with  them.  His 
skill  with  the  bow  and  his  speed  on  the  trail  excited  their  admira- 
tion. Finally  after  some  deed  of  heroism  and  endurance,  they 
acclaimed  that  he  was  a  red  man  at  heart,  though  his  skin  was 
white,  adopted  him  in  the  Wolf  Clan,  told  him  to  call  Red  Jacket 
his  father  and  that  his  name  was  henceforth,  He-je-no  and  meant 
Brave  Boy.        For  years   Thomas   Maxwell   was   county   clerk   of 


l6  NEW    YORK    STATE    MUSEUM 

Tioga  and  Chemung  counties  and  he  also  served  in  Albany  as 
assemblyman  for  his  district  and  afterward  as  congressman  in 
Washington.  He  was  a  man  of  exceptional  literary  ability  and 
contributed  widely  to  the  periodical  publications  of  his  day.  When 
in  1 812  his  country  was  threatened  he  enlisted  with  the  American 
army  and  fought  with  all  the  traditional  ardor  of  a  Scottish  Ameri- 
can. During  all  his  public  life  he  never  lost  interest  in  the  Indians 
who  had  been  his  boyhood  friends  but  frequently  mingled  with 
them  until  the  day  of  his  death  in  1864. 

Harriet  Maxwell  Converse.  The  second  wife  of  Hon.  Thomas 
Maxwell  was  Marie  Purdy,  a  lady  of  culture,  education  and  refine- 
ment. She  was  the  mother  of  the  seven  children  of  Thomas 
Maxwell.  The  youngest  was  Harriet  Maxwell,  born  in  1836  in 
Elmira.  One  of  the  old  family  scrapbooks  contains  a  clipping 
which  relates  that  Harriet  left  Elmira,  at  the  age  of  9,  after  the  death 
of  her  mother,  went  to  Milan,  O.,  "  where  she  was  duly  put  to 
school."  It  was  at  this  time  she  first  began  to  write  verse  for 
publication.  A  gentleman  w^ho  was  her  playmate  in  the  days 
before  her  departure  says  he  has  a  distinct  and  vivid  recollection 
of  her  in  a  white  dress  and  a  broad  red  sash  tied  in  an  immense 
bow.  "  I  can  shut  my  eyes  and  see  her  as  she  appeared  then,  one  of 
the  most  graceful  little  girls  I  ever  saw." 

In  i86t  Harriet  Maxwell  Clarke,  then  the  young  widow  of  G.  B. 
Clarke,  one  of  the  owners  of  Congress  Spring,  Saratoga,  married 
Frank  Buchanan  Converse,  of  Westfield,  Mass.,  a  friend  and  pla}'- 
mate  of  her  early  childhood.  For  five  years  after  her  marriage 
she  traveled  in  Europe,  Asia  and  Africa  and  toured  the  United 
States.  Her  husband,  Mr  Converse,  was  an  inventor  and  musician. 
He  had  spent  his  early  days  in  the  west  where  he  experienced  all 
the  adventures  of  the  early  pioneer.  He  lived  with  the  Indians 
and  became  a  great  favorite  with  them.  His  skill  as  an  athlete, 
and  his  dexterity  with  the  rifie  and  bow  won  their  admiration. 

After  the  return  of  Mr  and  Mrs  Converse  to  the  East  they  took 
up  their  home  in  Mott  Haven,  afterward  removing  to  West  46th 
street,  New  York  city. 

Mrs  Converse's  interest  in  Indians  may  be  described  as  heredi- 
tary. It  is  quite  possible,  however,  that  although  she  might  ever 
have  been  a  loyal  friend  to  them,  she  might  never  have  known 
them  intimately  had  it  not  been  for  her  acquaintance  with  Gen. 
Ely  S.  Parker,  himself  a  Seneca  Indian  of  the  Wolf  Clan,  to  which 
Red  Jacket  belonged.  Oftentim.es  when  environments  are  foreign 
we  fail  to  appreciate  the  circumstances  of  others,  nor  are  we  able 


IROQUOIS    MYTHS    AND    LEGENDS  1 7 

to  do  SO,  for  it  is  experience  which  makes  one  able  to  appreciate 
The  white  man's  metropolis  and  the  Indian's  reservation  are  the 
opposing  extremes  of  civilization  and  there  is  little  in  the  bustling 
complex  city  to  remind  one  of  the  quiet  simple  reservation.  Thus, 
although  Mrs  Converse  had  within  her  all  the  elements  which  were 
capable  of  knowing  sympathetically,  understanding  appreciatively 
and  loving  steadfastly  the  Indians  whom  her  father  and  grand- 
father had  loved,  it  required  an  awakening  stimulus  to  arouse  her 
interest  in  this  direction.  And  once  awakened  there  could  be  no 
turning.  The  moment  Mrs  Converse  met  the  Iroquois  sachem 
her  Hfe  and  thought  took  a  new  direction.  The  great  mind  of  the 
Indian  had  furnished  the  impulse.^ 

For  years  Mrs  Converse  had  written  for  the  best  periodicals  in 
America  and  Great  Britain,  and  her  essays  and  poems  were  widel}^ 
copied.  Her  poems  written  in  the  old  Scottish  for  the  Edinburgh 
journals  awakened  the  fires  of  Highland  patriotism  and  received 
an  abundance  of  warm  praise.  Subsequently  she  was  a  regular 
contributor  to  the  Ladies  Journal  (Edinburgh),  the  Scottish 
American  and  the  British  Advertiser.  She  became  a  regular 
contributor  to  several  American  magazines  and  her  liter- 
ary career  became  assured.  Her  book  of  poems.  Sheaves, 
passed  through  several  editions  and  was  enthusiasticall}^  received 
by  the  most  rigid  critics.  Her  friend  John  G.  Whittier,  read  and 
reread  the  volume  and  then  wrote  her,  "  It  is  a  sheaf  in  which 
there  are  no  tares."  The  gifted  authoress  received  also  a  com- 
plimentary letter  from  Tennyson  and  the  volume  even  inspired 
Dom  Pedro,  the  Emperor  of  Brazil,  to  write  a  letter  of  appreciation. 
The  press  was  universally  warm  in  its  praise  and  even  the  A'ew 
York  Independent,  usually  so  severe  in  its  criticism  of  poetical  as- 
pirants, copied  several  of  her  poems  and  said  that  at  least  one  of 
the  number  was  worthy  of  Keats. 

It  was  this  promising  literary  career  which  Mrs  Converse  re- 
linquished to  devote  the  remainder  of  her  life  to  the  study  and 
defense  of  the  Indians  of  New  York.  General  Parker  took  her  to 
his  reservation  and  to  the  Tuscarora  Reservation  where  she  met  his 
sister,  Mrs  Caroline  Mountpleasant,  wife  of  Chief  John  Mount- 
pleasant  of  the  Tuscaroras.  In  1881  she  visited  the  Cattaraugus 
Reservation  where  she  became  acquainted  with  the  descendants 
of  Red  Jacket. 

^Although  Ely  S.  Parker  possessed  a  great  store  of  information  relating  to  his  people, 
the  Iroquois,  his  busy  life  as  an  army  officer  and  engineer  gave  him  little  time  to  record  in 
print  much  of  his  knowledge.  _  He  seemed  better  able  to  inspire  others  to  study  and  write. 
Morgan's  League  of  the  Iroquois  contains  some  of  his  essa^'^s  antl  indeed  Morgan  acknowl- 
edges Parker  as  his  collaborator.  If  Morgan  is  the  "father  of  American  anthropology" 
Parker  gave  him  the  inspiration.  It  is  not  strange,  therefore,  that  he  imparted  to  Mrs 
Converse  the  impetus  for  her  researches. 


i8 


NEW    YORK    STATE    MUSEUM 


For  many  years  her  knowledge  of  the  Iroquois  had  been  gleaned 
solely  from  the  manuscripts  left  by  her  father  and  from  the  League 
of  the  Iroquois,  the  joint  work  of  Lewis  H.  Morgan  and  General  E.  S. 
Parker.  With  the  insight  of  Indian  character  which  these  works 
had  given  her,  her  actual  experiences  among  the  Indians  themselves 
fanned  her  interest  into  a  passion.  She  admired  their  laws  and 
customs,  she  marveled  at  their  wondrous  national  vitality,  their 
endurance,  and  she  loved  them.  iVnd  they,  finding  her  a  friend, 
loved  her. 

Mrs  Converse's  untiring  activity  in  behalf  of  her  red  friends  won 
their  esteem  and  confidence.      Her  labors  both  at  Washinjjton  and 


Mrs  Converse  at  the  time  of  her  adoption 


at  Albany,  before  the  federal  and  state  legislative  bodies,  at  once 
placed  her  conspicuously  before  the  public  as  a  friend  of  the  Indians 
and  those  who  planned  adverse  legislation  feared  the  forces  she 
was  able  to  muster  in  opposition.  The  best  men  in  private  and 
in  pubHc  hfe  were  her  friends  and  anxious  to  fight  as  she  directed. 


Plate  2 


<^,sx^i^,e^ 


c^?i^ 


IROQUOIS    MYTHS    AND    LEGENDS  IQ 

The  Indians  were  grateful  and  thus  expressed  themselves,  but 
were  unable  for  a  time  to  find  a  suitable  way  for  expressing  it  Ijy 
other  means  than  words.  Then  they  began  to  shower  their  aneient 
heirlooms  upon  her,  articles  of-  embroidered  buckskin,  chieftains' 
belts,  ceremonial  regalia,  strange  musical  instruments,  beadwork 
and  wondrously  wrought  silver  brooches.  This  was  not  enough, 
however.  Bearing  in  mind  the  record  of  two  generations  past, 
of  Honest  Trader,  her  grandfather,  and  Brave  Boy,  her  father, 
and  with  the  evidence  of  her  loyalty  fresh  in  their  minds,  they 
planned  to  make  her  a  sister  and  a  clanswoman.  This  could  be  done 
only  by  a  family  adoption  and  naming.  The  matter  impressed 
Tho-na-so-wah,  one  of  the  national  Seneca  sachems,  whose  English 
name  was  William  Jones,  who  with  his  wife,  Jo-on-do-oh,  planned 
to  adopt  Mrs  Converse  as  a  sister.  The  adoption  ceremony  took 
place  on  the  Cattaraugus  Reservation  on  June  15,  1885;  Mrs  Con- 
verse was  received  into  the  Snipe  Clan  and  given  the  name  Ga-ya- 
nes-ha-oh,  Bearer  of  the  Law.  This  was  one  of  the  ancient  hered- 
itar}''  names  of  the  Snipe  Clan  honondiont,  faith  keepers,  and  w^as 
once  borne  by  Ruth  Stevens,  Red  Jacket's  stepdaughter. 

The  naming  ceremony  was  elaborate  and  impressive.  All  the 
modern  innovations  which  the  Senecas  had  acquired  were  added 
to  the  ancient  usages  to  increase  the  interest  of  the  occasion.  In 
accordance  with  the  ancient  custom  the  council  was  held  out  of 
doors  in  a  council  square,  made  by  bounding  a  grassy  spot  with 
huge  logs  and  benches,  which  served  as  seats  for  the  throng.  The 
council  fire  crackled  within  the  square  and  the  chiefs  and  matrons 
moved  about  within  the  space.  This  square  was  arranged  in  the 
Jones  orchard  and  may  be  seen  even  today.  Only  once  again 
was  it  used  for  council  purposes.  At  this  ceremony  two  others 
were  "  named  "  and  one  "  confirmed."  Hon.  George  S.  Conover 
of  Geneva,  a  student  of  Indian  lore,  received  the  name,  Hy-we-saus, 
Seeker  of  History;  Maj.  Fred  H.  Furniss  of  Waterloo  was  named 
To-an-do-ah,  Inventor;  and  Hon.  Charles  H.  Hutchinson,  ex- 
mayor  of  Utica,  who  had  received  an  honorary  name  from  an 
individual  Indian,  received  the  confirmation  of  his  honorary  title. 

It  is  well  to  note  here  that  the  conferring  of  a  name  or  even 
a  family  adoption  carries  no  national  rights  wdth  it.  National 
adoption  and  honorary  naming  are  honors  widely  different.  Yet 
those  who  have  received  names  often  believe  themselves  adopted 
tribesmen.  Naming,  does  not  necessarily  imply  adoption,  nor 
does  famil}^  or  clan  adoption  imply  national  adoption.      Considered 


20  NEW    YORK    STATE    MUSEUM 

in  the  true  light,  few  have  ever  been  adopted  into  an  Indian  tribe, 
although  many  have  claimed  to  be.  There  are  even  grades  of  names, 
so  that  to  have  an  Indian  name  does  not  necessarily  mean  that  one 
bears  an  ancient  Indian  title.  Persistent  name  seekers  often  have 
been  danced  around  by  a  grinning  Indian  with  a  rattle,  who  de- 
manded $5  in  return  for  a  name  which  no  Indian  would  translate, 
but  which  the  donor  assures  the  recipient  means  Great  Big  Eagle 
Chief,  or  some  like  fiction.  The  white  man  or  woman  who  has 
persisted  in  his  quest  for  an  Indian  name  is  satisfied  and  ever  after 
boasts  himself  an  adopted  Indian.  The  Indians,  however,  only 
laugh  and  think  of  the  greenback  which  somebody  received  and  of 
the  ludicrous  name  that  no  one  will  translate.  A  true  Indian  name 
is  not  easily  obtained  by  a  white  man  or  w^oman  nor  is  it  often 
given  to  those  wdio  ask  for  it.  It  is,  however,  given  those  who  have 
shown  themselves  w^orthy  of  the  honor  and  w^ho  know"  how  to  bear 
it.  Such  w^ere  the  names  given  b}^  the  sachems,  chiefs,  and  war- 
riors, the  faith  keepers  and  women  of  the  Senecas  at  the  Tho-na- 
so-wah  ceremony. 

Mrs  Converse's  reception  in  the  Snipe  Clan  and  into  the  family 
of  William  Jones,  placed  her  in  a  position  to  secure  extensive 
information  regarding  the  customs  and  institutions  of  the 
Iroquois.  The  more  she  studied,  the  greater  her  enthusiasm  be- 
came. She  contributed  generously  to  all  their  festivals  and 
attended  the  various  ceremonies  on  all  the  reservations  in  New 
York  and  Canada,  each  time  the  guest  of  the  chiefs.  Her  home 
in  New  York  became  the  stopping  place  of  Indians  visiting  that 
city  and  the  writer  has  met  at  her  home  Indians  not  only  of  the 
Iroquois  nations  of  New  York,  but  Indians  from  all  over  North 
America,  from  Hudson  bay  to  Yucatan,  from  Dakota  to  Arizona 
and  from  Maine  to  British  Columbia. 

Naturally,  simple  minded  Indians  in  a  great  city  were  wont  to 
get  into  complications.  Sometimes  they  would  not  hesitate  to 
strike  down  an  inquisitive  inhabitant  of  the  Bowery  who  ventured 
a  disparaging  remark.  The  Bowery  inhabitant  went  to  Bellevue 
and  the  Indian  to  the  police  station.  Fortunately  for  the  Indian 
the  next  morning  found  Mrs  Converse  in  court  to  plead  for  his 
release,  and  while  Mrs  Converse  lived  the  cases  against  Indians 
almost  witliout  exception  were  dismissed.  Most  of  the  cases  are 
extremely  humorous  and  an  examination  of  the  court  documents 
will  reveal  that  when  an  Indian  in  New  York  spoiled  a  white  man's 
face  the  white  man  was  usually  fined  and  the  Indian  discharged, 
though  sometimes  with  a  mild  reprimand. 


IROOUOIS    MYTHS    AND    I.l-IGENDS 


21 


Mrs  Converse  not  only  was  the  Indians'  defender  in  the  courts, 
but  was  constantly  busy  relievini^  unfortunate  Indians  who  had 
been  robbed,  swindled  or  injured.  She  always  managed  to 
find  a  ticket  home  for  Indians  who  were  destitute  and  disgusted 
with  the  big  town.  Sometimes  they  returned  with  a  new  pocket- 
book  well  lined  and  clean  new  outfits. 

Those  who  were  stricken  w4th  diseases  or  injured  in  accidents 
found  her  quick  to  discover  their  plight  and  to  furnish  relief. 
Mrs  Converse  kept  track  with  all  the  solicitude  of  a  mother  of  the 


CHIEF  JOHN  SANDY 


One  of  the  Canadian  chiefs  who  welcomed   Mrs  Converse  to  the  Six  Nations  Reservation 

in  Ontario 


50  or  TOO  Indians  who  lived  in  New  York  and  those  who  came 
temporarily,  The  writer  has  four  or  five  large  scrapbooks  full  of 
clippings  telling  of  the  humorous,  tragic  and  pathetic  experiences 
of  Indians  in  New  York  city,  most  of  them  from  the  pen  of  Mrs 
Converse  herself. 

Her  activities,  however,  w^ere  not  confined  to  the  Indians  who 
dwelt  in  the  city.  She  constantly  watched  bills  before  legislative 
bodies  and  was  always  on  hand  with  a  good  fight  when  an  adverse 
bill  came  up.  The  forces  which  she  marshaled  were  formidable 
and  the  framers  of  the  bills  were  obliged  to  capitulate  every  time. 


22.  NEW    YORK    STATE    MUSEUM 

Soon  after  her  naming  Mrs  Converse  was  initiated  into  the 
Pleasant  Valley  Lodge  of  the  "  Guards  of  the  Little  Waters," 
popularly  known  as  the  Secret  Medicine  Society.  She  also  became 
a  member  of  the  Ye-ih-dos,  the  Society  of  Mystic  Animals,  one 
of  the  Little  Water  fraternities.  The  writer  is  a  member  of  the 
first  named  order  and  of  the  lodge  which  she  subsequently  joined, 
Ga-nun'-da-se. 

With  the  Indians  the  term  "  medicine  "  means  a  mystic  potence, 
or  to  use  Hewitt's  word,  it  means  orenda.  There  is  no  English 
equivalent  of  the  word  which  the  Indians  term  "  orenda,"  though 
it  is  erroneously  and  ambiguously  interpreted  medicine.  The 
"  Medicine  "  Society,  therefore,  does  not  necessarily  imply  an 
organization  devoted  to  the  compounding  of  drugs  or  the  mixing 
of  nostrums.  Mrs  Converse  was  probably  the  first  white  woman 
ever  to  have  become  a  member  of  this  fraternity  and  to  have 
actually  held  the  great  Ni-ga-ni-ga'-ah  in  her  possession. 

The  love  which  all  the  Iroquois  nations  of  New  York  had  for 
her  amounted  to  a  passion.  She  was  their  one  strong  arm  in  every 
trial.  They  could  do  nothing  to  express  their  appreciation,  but  to 
plan  more  to  honor  her.  Her  first  naming  had  only  been  a  com- 
plimentary honor  and  at  the  time  considered  the  highest  ever 
given  a  white  woman  by  the  Iroquois.  Now  they  planned  to  give 
her  a  national  adoption  and  to  ratify  and  seal  it  with  the  consent 
of  the  council  and  the  seal  of  the  nation. 

In  April  1890,  the  Name  Holders  of  the  Snipe  Clan  held  a  council 
and  decided  to  change  Mrs  Converse's  name.  Thus  on  the  follow- 
ing June  there  was  another  ceremony.  Mr  Converse  was  present 
with  Mrs  Converse  and  was  given  a  clan  adoption.  He  was  named 
Ha-ie-no-nis,  Music  Maker,  in  allusion  to  his  ability  to  wring 
melody  from  any  musical  instrument  which  he  chose  to  touch. 
Mr  James  Kelly  of  New  York  city,  an  American  sculptor  of  note, 
at  this  ceremony  was  named  Ga-nius-kwa,  Stone  Giant,  a  name 
consistent  with  the  sculptor's  profession.  Mrs  Converse  was 
received  with  great  ceremony  and  named  Ya-ie-wa-noh.  The 
next  spring  the  Indians  planned  to  advance  her  still  further  in 
the  honors  of  the  nation. 

She  had  just  succeeded  in  bringing  about  defeat  to  a  particu- 
larly objectionable  bill.  The  New  York  World,  April  8,  1891,  in 
an  article  entitled  "  Named  Ya-ic-wah-noh,"  describes  the  action 
which  was  taken  as  follows:  "  After  the  bill  was  killed,  when  the 
Seneca  council,  now  in  session  at  Carrollton,  Cattaraugus  co.. 
New  York,  in  the  Allegany  Reservation  was  called,  an  application 


IROQUOIS    MYTHS    AND    LEGENDS 


23 


was  laid  before  that  body  to  the  effect  that  '  by  love  and  affection  ' 
it  was  the  desire  of  the  Indians  that  Mrs  Converse  should  be  received 
into  their  nation  as  a  legal  member  of  it.  Upon  this  appeal  a  vote 
was  taken  and  it  was  unanimously  resolved  that  she  should  at 
once  be  invited  to  appear  before  the  council  and  receive  her  Indian 
name.  To  this  summons  Mrs  Converse  immediately  responded 
and  on  her  arrival  at  CarroUton  was  met  by  a  delegation  of  the 
Indians  and  escorted  to  the  Council  House  where  she  was  received 
by  the  Marshal  of  the  nation  and  presented  by  him  to  the  President 
and  Board  of  Councilors, 


An  Ostowa-gowa  officer  who  presides  over  adoption  and  naming  ceremonies 


The  council  was  in  session  but  immediately  adjourned  to  wel- 
come her  and  after  a  prayer  had  been  offered  to  the  Great  Spirit, 
thanking  him  for  her  safe  journeying  through  the  dangerous  trail 
of  the  white  man  (a  railroad  accident  detained  her),  she  w^as 
offered  a  seat  by  the  side  of  the  President  and  the  hour  of  the 
adoption  ceremony  was  appointed. 


24 


NEW    YORK    STATE    MUSEUM 


A  runner  was  immediately  sent  out  to  notify  the  people  and 
300  of  them  had  gathered  at  the  Council  House  when  Mrs  Converse 
was  nominated  by  the  Indian  matrons  to  sit  with  them.  Taking 
her  place  between  two  of  the  *  mothers  '  at  the  head  of  the  Council 
House,  the  ceremony  proceeded,  conducted  by  the  head  chief  of 
the  Snipe  Clan  of  which  Mrs  Converse  had  been  made  a  family 
member  in  1884.  The  resolution  of  the  council  was  then  read  in 
the  Seneca  language  and  interpreted  to  her  as  follows: 

Whereas,  Harriet  Maxwell  Converse  has  through  her  kindness 
and  tender  feeling  to  our  Nation  exerted  herself  to  the  uttermost 
in  behalf  of  the  protection  and  welfare  of  our  Nation,  and  is  always 
ready  to  stand  at  the  helm  of  the  canoe  to  avoid  the  crash  of  extinc- 
tion of  the  Indians;  it  is 

Resolved,  On  account  of  our  appreciation  and  love  thereof,  she 
shall  be  honorably  admitted  as  a  member  of  the  Seneca  Nation 
of  New  York  Indians. 


Chauncey  Abrams,  Sachem  of  the  Tonawanda  Snipe  Clan 


The  new  name  and  title  which  was  given  was  Ya-ie-wa-noh, 
meaning  She  Watches  Over  Us.  This  name  had  once  been  borne 
by  the  wife  of  the  celebrated  Chief  Cornplantcr.  " 

The  next  year,  1892,  the  Onondaga  chiefs,  the  legislative  body 
of  the  Six  Nations,  determined  to  share  in  the  honors  which  were 
due  Mrs  Converse, 


IROQUOIS    MYTHS    AND    LEGENDS 


25 


The  plan  was  inaugurated  at  the  Condolence  Council  held  at 
the  Tonawanda  Reservation  in  September  1891.  There  Mrs  Con- 
verse had  joined  in  the  national  condolence  for  the  lost  chief  of 
the  nation.  After  the  ceremony  of  official  mourning,  the  Onondaga 
chiefs  nominated  and  elected  Mrs  Converse  for  the  office  formerly 
held  by  the  dead  chief  of  the  Tonawanda  Senecas,  but  as  the  cere- 
monies were  conducted  entirely  in  Indian  languages,  Mrs  Converse 
did  not  learn  of  the  action  until  the  following  spring  when  she 
was  summoned  to  the  Six  Nations    Council  at    Ononda^^a  Castle. 


Daniel  La  Force,  President  of  Liie  Six  Xalioni  in  iSya 


A  personal  invitation  was  sent  by  Chief  Daniel  La  Forte.  At  the 
council  she  w^as  unanimously  confirmed  a  chief  of  the  Six  Nations, 
an  honor  never  before  conferred  upon  a  white  woman.  The 
certificate  which  was  afterward  handed  the  newly  elected  chief 
read  as  follows: 

Onondaga  Castle,  Mar.  25,  1892 
This  is  to  certify  that  Harriet  Maxwell  Converse  has  been  duely 
elected  &  Installed  to  the  Chieftain  Ship  of  the  Six  Nations  of  the 


26  NEW   YORK    STATE    MUSEUM 

New  York  Indians  on  the  i8th  day  of  September,  in  the  year  1891, 
at  the  Condolence  held  on  the  Tonawanda  Indian  Reservation. 
And  she  is  therefore  recognized  as  one  of  their  Chiefs  —  to  look 
after  the  interest  of  the  Six  Nations  &  also  is  recognized  as  Ya-ie- 
wa-noh. 

Witness  Principal  Chiefs 

Rev.  Albert  Cusick  his 

Vice  President  Mr  Abram  (x)  Hill 

Six  Nations  mark 

Thomas  Williams 
Thomas  Webster 

his 
Baptist  (x)  Thomas 
mark 
President  of  Six  Nations,  Daniel  La  Forte 

The  chief?  of  the  Six  Nations  of  Canada  then  invited  her  to 
honor  them  with  a  visit  and  once  again  she  was  received  with 
an  ovation. 

After  this  culmination  of  honors  her  Seneca  friend,  Do-ne-ha- 
ga-wah  (Gen.  Ely  S.  Parker)  wrote: 

I  am  extremely  delighted  to  receive  your  brief  note  telling  how 
bountifully  honors  have  been  showered  upon  3^ou  by  the  remnants 
of  the  Iroquois,  both  in  New  York  and  Canada.  You  deserve  these 
honors  empty  and  shadowy  though  they  be  and  a  great  deal  more, 
for  the  service  you  have  rendered  them.  Accept,  please,  my 
hearty  congratulations  on  your  triumphal  tour  among  these  simple 
but  honest  hearted  children  of  our  ancient  forests. 

The  people  you  have  been  visiting  have  never  been  understood 
nor  fully  comprehended.  I  say  that  to  study  them  satisfactorily 
needs  a  life  time  and  at  the  end  of  life  one  has  hardly  begun  the 
study.  The  study  of  the  race  is  extremely  kaleidoscopic.  Your 
opportunities  have  been  grand  and  rare.  You  have  improved 
them  well,  and  today  are  the  best  informed  woman  on  Indian  lore 
in  America. 

Mrs  Converse  continued  her  studies  and  wrote  many  interesting 
articles  about  the  Indians  and  Indian  lore  for  the  newspapers  of 
the  country. 

The  death  of  General  Parker  in  1895  was  the  first  great  sorrow 
which  Mrs  Converse  had  experienced  since  the  commencement  of 
her  active  interest  in  Indians  and  for  a  long  period  she  mourned 
the  loss  of  the  friend  whose  counsel  and  suggestions  had  been  an 
inspiration. 

Starting  out  to  carry  on  the  labors  and  researches  of  her  father 
Hon.  Thomas  Maxwell,  she  now  had  as  a  legacy  the  work  and 
plans  which  General  Parker  left.  He  had  been  a  stanch  friend  of 
his  people,  an  able  sachem  and  a  true  Seneca.     His  counsel  had  been 


(^^^.jo.'c^-^^  ^-^^..jj^^r  ^^    5^5-^    /i?r^  V 

.J^  ^.^^^^     ^...^  ^^^'^  -^ /'PvUi./^^C  C^ 


t.C^     OL-^ 


\ 

> 

Mrs    H.    M.    Converse's    national    adoption    and    chieftainship    ccrlil^cate 


.1 


IROQUOIS    MYTHS   AND    LEGENDS  2'J 

sought  in  all  national  matters  by  his  people  and  his  advice  by  the 
legislators  of  the  white  men  when  Indian  law  was  involved.  Mrs 
Converse  therefore  must  redouble  her  vigilance  and  perfect  her 
knowledge  of  the  Indians.  The  necessity  of  collecting  material 
to  illustrate  their  culture  impressed  her  and  she  began  to  complete 
her  collection.  About  this  time  the  State  Museum  was  given  an 
appropriation  with  which  to  establish  an  Indian  museum.  Mrs 
Converse's  interest  was  awakened  and  she  saw  her  opportunity  to 
place  the  State  in  possession  of  a  magnificent  collection  of  articles 
illustrating  the  culture  of  the  Iroquois.  The  collection  w^as  given 
in  memory  of  her  father  Thomas  Maxwell  and  is  known  as  the 
Converse-Maxwell  memorial.  Subsequently  her  services  were 
sought  by  the  State  as  a  collector  for  the  museum  and  to  her  the 
State  Museum  is  indebted  for  an  interesting  portion  of  the  ethno- 
logical exhibit.  It  was  largely  through  Mrs  Converse's  influence 
that  the  National  Council  of  the  Onondagas  passed  the  wampum 
belts  of  the  Five  Nations  into  the  keeping  of  the  State  Museum. 
To  her  we  owe  a  matchless  collection  of  ceremonial  paraphernalia 
and  more  than  a  hundred  specimens  of  Iroquois  silver  work  w^hich 
include  brooches,  buckles,  disks,  arm  bands,  bracelets,  earrings, 
beads  and  crowns  or  head  bands.  It  was  planned  that  Mrs  Con- 
verse should  WTite  several  museum  bulletins  relating  to  her  collec- 
tions, but  because  of  a  change  in  arrangement  she  was  able  only 
to  publish  one  paper,  "Iroquois  Silver  Brooches  "  [N.  Y.  State 
Mus.  54th  An.  Rep't,  v.  i]. 

Secretary  Dewey  of  the  Board  of  Regents,  when  Mrs  Converse's 
work  for  the  museum  had  been  finished,  w^rote: 

Dear  Mrs  Converse:  I  want  to  thank  you  on  behalf  of  the 
State  for  the  great  services  you  have  so  unselfishly  rendered  it  in 
building  up  our  new  Indian  museum.  Much  that  has  been  accom- 
pUshed  could  hardly  have  been  brought  about  by  any  other  agency. 
Desirable  as  it  was,  no  one  had  the  confidence  of  the  Indians  and 
could  guide  them  to  wise  decisions  so  w^ell,  and  you  have  done 
them  a  great  service  in  getting  into  fireproof  quarters  the  relics 
of  their  w^onderful  career.  I  hope  our  Indian  day  and  the  good 
feeUng  shown  on  both  sides  was  but  the  beginning  of  more  satis- 
factory relations  between  the  white  and  red  men  of  the  Empire 
State. 

^"  I  am 'sure  that  as  long  as  you  have  strength  you  will  be'deeply 
interested  in  anything  that  advances  the  best  interests  of  the 
Iroquois,  and  we  shall  rely  on  you  in  all  these  matters  as  our  adviser. 
Perhaps  we  shall  baptize  you  with  the  name,  say  "  The  Woman 
Who  Works  for  the  Indians,"  thus  making  you  an  honorary  member 


28  NEW    YORK    STATE    MUSEUM 

of  the  University  staff  as  the  Indians  so  wisely  have  made  you  a 
chief  among  them. 

Pray  accept  my  own  thanks  personally  as  well  as  officially  for 
all  you  have  done,  with  the  hope  that  even  more'^will  be  accom- 
plished in  the  future.  We  all  appreciate  the  value  and  unselfish- 
ness of  your  labors  and  shall  not  soon  forget  you  in  this  depart- 
ment of  the  University  activities. 

Yours  very  truly 

Melvil  Dewey 

After  Mrs  Converse  had  finished  her  work  for  the  State 
Museum  she  placed  a  number  of  interesting  and  valuable  series  of 
relics  in  the  American  Museum  of  Natural  History  of  New  York 
city,  and  in  the  Peabody  Museum  of  American  Archeology  and 
Ethnology  of  Cambridge,  Mass. 

Mrs  Converse's  philanthropic  w^ork  consumed  almost  her  entire 
time,  although  she  found  moments  w^hich  she  utilized  for  the 
preparation  of  newspaper  and  magazine  articles. 

Most  of  the  immense  volume  of  data  which  she  had  collected 
rested  in  rough  fragmentary  notes  illegible  to  any  one  but 
herself.  The  time  which  might  have  been  devoted  to  getting 
them  in  form  was  consumed  by  her  practical  work  for  the  Indians. 

To  the  writer  was  left  Mrs  Converse's  library  of  Indian  subjects 
and  most  of  her  manuscripts.  He  has  been  able  to  rescue  from 
her  notes  more  than  a  dozen  myth  tales,  intended  for  incorporation 
in  her  "  Myths  and  Mystics,"  and  also  several  other  manuscripts 
relating  to  Indian  matters.  These  are  included  in  this  volume 
among  the  miscellaneous  papers,  but  the  greater  part  of  her  data 
can  never  be  used. 

In  October  1903  Mrs  Converse  was  prostrated  by  the  death  of 
her  husband.  As  a  man  of  fine  literary  tastes,  a  deep  student  of 
human  nature,  he  had  been  her  invaluable  aid  for  many  years. 
His  sudden  death  was  a  shock  from  which  Mrs  Converse  never  re- 
covered. It  seemed  impossible  for  her  to  banish  the  sorrow  from 
her  mind.  Hex  Indian  friends  in  New  York  city  used  every  means 
within  their  power  to  comfort  her.  They  brought  presents  of 
strange  relics  to  revive  once  again  her  interest  in  her  collections,  they 
gathered  at  her  home  and  sought  to  entertain  her  with  stories  of 
old,  they  brought  their  native  deHcacies  to  her  home  and  prepared 
them  for  her  table,  but  all  in  vain.  Interest  was  but  momentary 
and  the  memory  of  her  bereavement  w^ould  settle  again  like  a 
clutching  shroud  that  could  not  be  shaken  off.  The  Indians  never 
ceased,  however,  to  minister  to  her.  Her  grief  had  also  robbed 
her  of  her  genius  and  she  could  no  longer  use  her  pen  with  her 


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IROQUOIS    MYTHS    AND    LKGENDS  29 

customary  fluency.  Her  jcjurnalistic  work  became  neglected  and 
she  was  unable  to  finish  her  work  on  myths  and  mystics  of  the 
Iroquois,  which  now  forms  the  basis  of  this  volume. 

On  the  evening  of  November  i8th  she  was  invited  to  take  dinner 
with  Chief  Tahamont  of  the  Abenakis,  his  family  and  friends  at 
the  chief's  residence  on  West  26th  street.  The  Indians  waited 
anxiously  for  her  appearance  and  finally  fearing  that  something 
serious  had  detained  her  dispatched  one  of  their  number,  a  young 
Mohawk,  to  her  home.  Upon  his  arrival  at  the  house  he  entered, 
there  being  no  response  to  his  rapping,  and  found  her  unconscious 
where  she  had  fallen.  She  was  yet  breathing  but  expired  before 
a  physician  arrived.  Upon  her  desk  was  an  almost  illegible  note 
which  she  had  left  for  the  writer  of  this  sketch  just  before  she 
fell.  She  wrote  that  she  felt  death  upon  her  and  left  directions  as 
to  certain  matters.  The  day  of  her  death  was  the  first  on  which 
the  writer  had  been  absent  from,  her  home  for  several  weeks. 

The  Indians  of  New  York  were  immediately  notified  and  50 
came  from  all  parts  of  the  State  to  attend  the  funeral.  Some  were 
engaged  in  their  farm  w^ork  when  the  telegram  was  handed  them 
and  in  order  to  reach  New  York  in  time  some  came  just  as  they 
were,  rather  than  miss  the  only  train  which  would  bring  them  to 
the  funeral.  Her  faithful  friends  to  the  last  were  the  "  pagans  " 
who  allowed  neither  ceremony  nor  convention  to  prevent  them 
from  carrying  out  the  honors  due  the  noble  dead.  After  their 
ancient  way  they  addressed  her  as  she  lay  in  state  and  poured  out 
their  grief  to  the  spirit  which  they  believed*hovered  over  the  body. 
The  Indian  m.atrons  who  were  present  placed  about  her  neck  the 
sacred  beads  and  the  men  placed  a  pair  of  moccasins  at  her  feet. 
Charms  and  death  journey  requisites  were  also  placed  at  her  side. 
The  chieftain  emblem,  a  string  of  purple  wampum  which  had  lain 
above  her  was  Hfted  and  outspread  again  in  the  form  of  "  the 
horns  "  of  a  chief's  office.  The  wampum  was  then  handed  to 
Joseph  Keppler,  a  New  York  publisher  who  for  several  years  had 
studied  with  Mrs  Converse  and  to  whom  the  Senecas  had  given  a 
national  adoption.  His  clan  name  is  Gy-ant-wa-ka,  the  name 
once  held  by  the  celebrated  Cornplanter.  Mr  Keppler  accepted 
the  wampum  and  his  election  as  the  successor  of  Mrs  Converse 
afterward  was  confirmed  by  the  Indians  on  the  reservations. 

After  the  funeral  ceremony  (November  22)  which  was  held  in 
the  Merritt  Chapel  on  8th  avenue,  Rev.  Dr  Sill  of  St  Chrysostom's 
Chapel,^ of  which  Mrs  Converse  was  a  member,  officiating,  her 
body  w^as  shipped  to  Elmira  for  interment. 


30  NEW    YORK    STATE    MUSEUM 

The  writer  was  placed  in  charge  of  her  estate  by  the  heirs  and 
an  examination  of  her  accounts  showed  that  her  fortunes  had 
dwindled  almost  to  nothing.  Her  life  had  been  spent  in  giving 
and  in  doing  for  others.  Her  charity  extended  not  only  to  the 
unfortunate  red  race,  but  to  the  distressed  of  every  race  and  class. 
She  never  neglected  an  opportunity  to  do  good  and  oftentimes 
placed  herself  in  embarrassing  positions  in  her  zeal  to  better  the 
condition  of  the  unfortunate. 

Mrs  Converse  Avas  a  woman  of  remarkable  personality  and  her 
nature  was  entirely  unselfish.  Her  friends  have  not  ceased  to 
mourn  her  loss  for  the  influence  of  her  fine  personality  has  imbued 
them  far  too  deeply  to  be  soon  forgotten. 


Plate  5 


Part    of    the    Harriet    Maxwell    Converse    collection    of    silver    brooches 
now  in  the  State  Museum 


Pari   1 
IROQUOIS  MYTHS  AND  LEGENDS  ' 

BY 
HARRIET   MAXWELL   CONVERSE 

PREFACE 

In  these  legends,  which  I  have  gathered  from  time  to  time 
during  the  22  3^ears  of  my  adoption  among  the  Seneca  Indians, 
I  have  endeavored  to  adhere  to  the  poetical  metaphor  of  these 
people.  Of  the  40^  which  will  be  included  in  the  volume,  save 
four  or  five,  none  of  them  have  been  published;  and  it  has  been 
my  privilege  to  listen  to  these  stories  during  the  winter  season, 
w^hich  is  the  only  time  when  an  Indian  will  relate  his  m3^stery  tales. 
They  have  descended  to  me  first  through  my  grandfather,  then  my 
father,  finally  to  be  corroborated  and  recited  to  me  by  the  Indi- 
ans themselves. 

Harriet    Maxwell   Converse 


In  Mrs  Converse's  text  the  English  method  of  spelling  Indian  names  has  been  used' 
In  his  footnotes,  however,  the  editor  has  used  the  phonetic  system  generally  adopted  by 
students  of  American  languages. 


CREATION-' 


Hah-gweh-di-yu,  Spirit  of  Good.  Hah-gweh-da-et-gah,  Spirit  of  Evil. 
Ata-en-sic,^  the  Sky  Woman.      Hah-nu-nah,^  the  Turtle 

The  floating  island 

By  Iroquois  mythology,  the  earth  was  the  thought  of  the  Indian 
Ruler  of  a  great  island  which  floats  in  space.  In  all  the  Iroquois 
myths,  the  natural  and  the  supernatural  are  so  closely  blended 
that  they  seem  of  one  realm.     Yet  in  the  story  of  the  creation. 


iThe  manuscript  as  found  among  Mrs  Converse's  papers  embraced  but  22  legends.  From 
her  rough  notes  the  editor  has  added  14  other  myths  and  folk  tales  besides  a  number  of  mis- 
cellaneous papers. 

^  See  Appendix  A,  p.  185. 

3  Ata'-en'-sic.  This  is  the  Huron  name  for  the  first  mother,  and  not  that  of  the  (confeder- 
ated) Iroquois.  The  Senecas  usually  give  this  character  no  name  other  than  Ea-gen'-tci, 
literally  old  woman  or  ancient  bodied.  This  name  is  not  a  personal  one,  however.  Mrs 
Converse  has  therefore  substituted  the  Huronian  personal  name  for  the  Iroquoian  common 
name. 

<Hah  -nu-nah.  The  mystic  name  of  the  turtle.  This  name  is  used  in  the  lodge  ceremonies 
tf  the  Little  Water  Company.     The  ordinary  name  for  the  turtle  is  Ha'-no'-wa. 


32  NEW    YORK    STATE    MUSEUM 

the  Ruler  bestowed  universal  authority  upon  the  two  Spirits, 
Good  and  Evil,  who  remain  on  the  earth  always. 

The  Ruler,  the  Great  Creative  Being,  is  known  by  various 
names,  Sho-gwa-yah-dih-sat-oh  (He  Who  Created  Us),  Ha-wen- 
ni-yu  (He  Who  Governs),  Hah-ni-go-e-yoo  (Good  Mind),  Great 
Spirit  and  Tha-nio-do-oh  or  To-no-do-oo,  the  latter  being  generally 
adopted  by  the  Iroquois.^ 

This  mythical  island  of  the  Iroquois  is  a  place  of  eternal  peace. 
In  its  abundance  there  are  no  burdens  to  weary;  in  its  fruitfulness 
all  needs  are  endlessly  provided.  To  its  perpetual  calm  death 
never  comes,  and  to  its  tranquillity,    no  desire,  no  sorrow  nor  pain. 

The  council  tree 

In  the  far  away  days  of  this  floating  island  there  grew  one  stately 
tree-  that  branched  beyond  the  range  of  vision.  Perpetually 
laden  with  fruit  and  blossoms,  the  air  was  fragrant  with  its  per- 
fume, and  the  people  gathered  to  its  shade  where  councils  were 
held. 


^  The  term  Great  Spirit  is  not  Iroquoian  but  Algonquian  and  a  literal  interpretation  of 
their  word,  Tchi  Manitou.  The  Iroquois  equivalent  would  be  Notwais'ha-gowane,  (Spirit 
Great),  a  term  never  associated  with  the  idea  of  the  Supreme  Deity.  Morgan  used  the  term 
Great  Spirit  in  the  League  of  the  Iroquois  but  probably  because  it  was  the  popular  name 
with  white  men.  The  idea  of  a  Suiireme  Being  was  not  a  well  developed  one  until  the 
advent  of  white  missionaries. 

The  present  religious  system  of  the  Iroquois  requires  that  The  Maker  be  addressed  as 
Ho-dia-nok'-da  Hed'-io-he,  Our  Creator.  This  custom  was  inaugurated  by  Ga-nio'-dai'-io', 
the  Seneca  prophet,  and  is  found  in  section  49  of  the  Gai'-wi-io'  code.  The  Blue  Sky  trans- 
lation which  the  writer  has  at  hand  reads  as  follows: 

So  now  another  one  I  will  tell  you. 

There  is  a  controversy  in  the  upper  world.  Two  beings  are  disputing  over  you  the  children 
of  earth.  Two  beings  are  disputing.  One  is  the  Great  Ruler  an<l  the  other  is  the  Cave 
Dweller.      And  you  who  know  only  of  the  earth  know  nothing  of  the  discussion. 

So  now  the  Evil  One  said,  "  I  am  the  ruler  of  the  earth  because  when  I  command  I  speak 
but  once  and  men  obey." 

IK    Now  Haweni'io  said  this  to  the  Evil  One,  "  The  earth  is  mine  for  I  have  created  it  and 
men  and  you  did  no  part  of  it." 

The  Evil  One  answered,  "  I  do  acknowledge  th-it  you  have  created  all  but  I  say  men 
beings  obey  me  and  do  not  obey  vou." 

Now  Haweni'io  said  to  the  Evil  One,  "  The  children  (at  least)  are  mine  for  they  have 
done  no  wrong." 

Ii    So  answered  the  Evil  One,  "  Now  I  tell  you  the  children  arc  mine  for  when  I  say,  '  Pick 
up  a  stick  and  smite  your  playfellow.'  they  do.      Aye,  the  children  are  mine." 

Then  Haweni'io  said.  "  I  will  send  my  messengers  once  more  to  tell  how  I  feel.  In  that 
way  I  will  claim  my  own." 

The  Evil  One  replied,  "  Even  so  it  will  not  be  long  before  they  forget  and  transgress  the 
law  of  the  jorophecy.  And  this  I  will  say,  one  word,  and  they  will  do  what  I  say.  It  is 
true  that  I  delight  in  the  name,  Ha-nis'se-o-no.  It  is  true  that  who  speaks  of  me,  though 
on  the  other  side  of  the  earth,  will  find  me  at  his  back." 

Then  spoke  Haweni'io  and  said  to  men  beings,  "  Now  you  must  not  say  Haweni'io.  Ruler, 
because  the  livil  One  calls  himself  Ruler.  And  whoever  is  mine  must  say.  Ho-dia-nok'-da 
Hed'-io-he,  Our  Creator,  and  when  you  speak  of  the  Evil  One.  say  Se-go-ie-wat'-ha.  Tor- 
mentor, for  then  he  knows  that  you  are  aware  that  he  is  the  punisher  of  evil  souls  that  leave 
the  earth." 

So  now  they  (the  messengers)  said  it,  and  he  (Ga-nio'-dai'-io')  said  it. 

Nia'-ie-huk  (So  it  was). 

2  The  central  tree  in  the  heaven  world  was  tin-  apple.  'IMiis  tree  figures  in  all  the  various 
Iroquois  cosmogonic  myths.  Later  in  the  center  of  tlie  U)wer  world  the  Good  Mind  created 
another  tree,  the  tree  of  light. 


IROnilOIS    M^"|•IIS    AND    l.ICGKNDS  33 

One  day  the  Great  Ruler  said  to  his  people:  "  We  will  make  a 
new  place  where  another  people  may  ^row.  Under  our  council 
tree  is  a  great  cloud  sea  which  calls  for  our  help.  It  is  lonesome. 
It  knows  no  rest  and  calls  for  light.  We  will  talk  to  it.  The 
roots  of  our  council  tree  point  to  it  and  will  show  the  way." 

Having  commanded  that  the  tree  be  uprooted,  the  Great  Ruler 
peered  into  the  depths  where  the  roots  had  guided,  and  summoning 
Ata-en-sic,  who  was  with  child,  bade  her  look  down.  Ata-en-sic 
saw  nothing,  but  the  Great  Ruler  knew  that  the  sea  voice  w^as 
calling,  and  bidding  her  carry  its  life,  wrapped  around  her  a  great 
ray  of  light  ^  and  sent  her  dow^n  to  the  cloud  sea. 

Hah-nu-nah,  the  Turtle 

Dazzled  by  the  descending  light  enveloping  Ata-en-sic,  there 
was  great  consternation  among  the  animals  and  birds  inhabiting 
the  cloud  sea,  and  they  counseled  in  alarm. 

"  If  it  falls  it  may  destroy  us,"  they  cried. 

"  Where  can  it  rest?"  asked  the  Duck. 

"  Only  the  oeh-da  (earth)  can  hold  it,"  said  the  Beaver,  "  the 
oeh-da  which  lies  at  the  bottom  of  our  waters,  and  I  will  bring  it." 
The  Beaver  went  down  but  never  returned.  Then  the  Duck  ven- 
tured, but  soon  its  dead  body  floated  to  the  surface. 

Many  of  the  divers  had  tried  and  failed  wdien  the  Muskrat, 
knowing  the  way,  volunteered  to  obtain  it  and  soon  returned 
Vjearing  a  small  portion  in  his  paw.  "  But  it  is  heavy,"  said  he, 
"  and  will  grow  fast.     Who  will  bear  it?  " 

The  Turtle  was  willing,  and  the  oeh-da  was  placed  on  his  hard 
shell. 

Having  received  a  resting  place  for  the  light,  the  water  birds, 
guided  by  its  glow,  flew  upward,  and  receiving  the  woman  on  their 
widespread  wings,  bore  her  down  to  the  Turtle's  back. 

And  Hah-nu-nah,  the  Turtle,-  became  the  Earth  Bearer.  When 
he  stirs,  the  seas  rise  in  great  waves,  and  when  restless  and  violent, 
earthquakes  yawm  and  devour. 

Ata-en-sic,  the  Sky  Woman 

The  oeh-da  grew  rapidly  and  had  become  an  island  when  Ata- 
en-sic,  hearing  voices  under  her  heart,  one  soft  and  soothing,  the 

1  The  light  was  made  by  the  Fire  Beast,  Ga-ha-shein-dye-tha. 

2  The  belief  that  the  earth  is  supported  by  a  gigantic  turtle  is  one  that  is  shared  by  many 
ra(.es.  In  the  ancient  myths  of  the  Hindoos,  for  example,  the  earth  is  described  as  resting 
on  the  back  of  four  elephants  which  stand  upon  the  back  of  an  enormous  turtle.  In  Iroquoian 
ceremonies  the  turtle  symbol   plays  an  important  part. 


34  NEW    YORK    STATE    MUSEUM 

Other  loud  and  contentious,  knew  that  her  mission  to  people  the 
island  was  nearing. 

To  her  solitude  two  lives  were  coming/  one  peaceful  and  patient, 
the  other  restless  and  vicious.  The  latter,  discovering  light  under 
his  mother's  arm,  thrust  himself  through,  to  contentions  and 
strife,  the  right  born  entered  life  for  freedom  and  peace. 

These  were  the  Do-ya-da-no,  the  twin  brothers,  Spirits  of  Good, 
and  Evil.^  Foreknowing  their  powers,  each  claimed  dominion, 
and  a  struggle  between  them  began,  Hah-gweh-di-yu  claiming  the 
right  to  beautify  the  island,  while  Hah-gweh-da-ct-gah  determined 
to  destroy.  Each  went  his  way,  and  where  peace  had  reigned 
discord  and  strife  prevailed. 

The  Sun,  Moon  and  Stars 

At  the  birth  of  Hah-gweh-di-yu  his  Sky  Mother,  Ata-en-sic, 
had  died,  and  the  island  was  still  dim  in  the  dawn  of  its  new  life 
when,  grieving  at  his  mother's  death,  he  shaped  the  sky  with  the 
palm  of  his  hand,  and  creating  the  Sun  from  her  face,^  lifted   it 


1  In  this  version  the  twin  boys  are  made  the  firstborn.  The  full  versions  always  relate 
the  birth  of  a  daughter  who  becomes  impregnated  by  the  wind  and  gives  birth  to  the  twins, 
dies  upon  their  birth  and  leaves  them  to  the  care  of  the  Sky  Woman,  the  heaven  mother. 

2  The  idea  of  moral  dualism  is  found  more  or  less  developed  in  the  beliefs  of  most  primitive 
races.  Probably  in  its  most  primitive  form  the  idea  is  not  of  a  moral  dualism  but  the  idea 
of  the  conflict  of  constructive  and  destructive  forces.  Evolving  either  naturally  or  changed 
by  contact  with  civilized  peoples,  the  dualism  of  warring  powers  took  upon  itself  the  dualism 
of  the  moral  forces.  The  modem  cosmologic  myth  names  the  two  spirits,  the  Good  and 
the  Evil,  but  when  Father  Broebeuf  visited  the  Hurons  in  1636  he  found  them  named  losk- 
eha,  the   White   One  and  Tawiscara,  the   Dark   One. 

The  Wyandot  names  are,  Tseh-seh-howh-hooh-nyk,  Man  Made  of  Fire,  and  Ta-wch- 
skah-sooh-nyk,  Made  of  Flint. 

The  idea  of  the  Light  God  and  the  Dark  God  is  a  most  significant  one  and  leads  to  fields 
of  fruitful  research.  The  idea  is  fundamentally  that  of  light  and  day,  and  darkness  and 
night;  day  with  its  sun  light  and  activity  and  night  with  its  blackness  and  unseen  terrors. 
This  underlying  idea  has  influenced  the  dualistic  theology  of  all  nations.  The  Egyptian  god 
Osiris  is  the  Sun  God,  and  Seti  his  brother  the  God  of  Darkness.  In  the  Zend-Avesta, 
in  the  conflict  of  Light  and  Darkness,  Ahura-Mazda  and  Anra-Mainyn,  are  the  good  and 
evil  spirits,  Ormuzd  and  Ahriman,  and  in  modern  Christianity  where  the  Spirit  of  Light  is 
in  conflict  with  the  Prince  of  Darkness. 

'  The  Senecas  still  honor  the  Sun,  En-de-kS.  Da'-kwS,  in  a  sun  dance  and  call  the  ceremony 
En-de-ka  Da'-kwd  Da-non-di-non-io'  (sun  thanksgiving).  The  ceremony  has  no  certain 
time  but  is  called  by  any  one  who  dreams  that  it  is  necessary  for  the  welfare  of  the  settle- 
ment. The  dance  begins  at  noon,  when  arrows  are  shot  up  at  the  sun  while  the  people 
give  their  war  cries,  for  the  sun  loves  the  sound  and  symbols  of  battle.  The  rite  takes  place 
in  open  air  and  begins  with  the  chant  of  the  sun  song  holder  who  casts  tobacco  into  a  fire. 
Twice  again  showers  of  arrows  arc  shot  as  ofl'crings  to  the  sun  when  the  great  feather  dance 
is  performed  in  honor  of  Endeka  Dakwa. 

The  moon  is  likewise  honored  by  the  Scnccas  in  the  cere;nony  of  the  Soi-ka-dii-kwa 
Don-di-nion-nio,  moon  ihanksgiviuR.  The  ceremony  is  called  by  any  one  who  may  be  com 
mandcd  by  a  dream  to  do  so,  or  may  be  ordered  tlirough  the  advice  of  a  diviner,  teller  of 
the  future  and  of  necessities.  In  the  moon  ceremony  the  holder  of  the  moon  song  recites 
his  thanksgiving  ritual  and  casts  the  sacred  tobacco  upon  the  flames  of  the  ceremonial  fire. 
The  moon  is  "  amused  "  by  the  game  of  peach  stones,  though  anciently  deer  bone  buttons 
were  used.  The  ceremony  takes  place  after  sunset  and  lasts  until  midnight  when  a  feast 
is  distributed  to  terminate  the  rite. 


IROQUOIS    MYTHS    AND    LEGENDS  35 

there,  sayin^i^,  "  You  shall  rule  here  where  your  face  will  shine 
forever."  But  Hah-gweh-da-St-gah  set  Darkness'  in  the  west 
sky,  to  drive  the  Sun  down  behind  it. 

Hah-gweh-di-yu  then  drew  forth  from  the  breast  of  his  Mother, 
the  Moon  and  the  Stars,  and  led  them  to  the  Sun  as  his  sisters 
who  would  guard  his  night  sky.  He  gave  to  the  Earth  her  body, 
its  Great  Mother,  from  whom  was  to  spring  all  Hfe. 

All  over  the  land  Hah-gweh-di-yu  planted  towering  mountains, 
and  in  the  valleys  set  high  hills  to  protect  the  straight  rivers  as 
they  ran  to  the  sea.  But  Hah-gweh-da-et-gah  wrathfully  sundered 
the  mountains,  hurling  them  far  apart,  and  drove  the  high  hills 
into  the  wavering  valleys,  bending  the  rivers  as  he  hunted  them 
down. 

Hah-gweh-di-yu  set  forests  on  the  high  hills,  and  on  the  low 
plains  fruit -bearing  trees  and  vines  to  wing  their  seeds  to  the 
scattering  winds.  But  Hah-gweh-da-et-gah  gnarled  the  forests 
besetting  the  earth,  and  led  monsters  to  dwell  in  the  sea,  and 
herded  hurricanes  in  the  sky  which  frowned  with  mad  tempests 
that  chased  the  Sun  and  the  Stars. 

The  Animals  and  Birds 

Hah-gweh-di-yu  went  across  a  great  sea  where  he  met  a  Being 
who  told  him  he  was  his  father.-  Said  the  Being,  "  How  high 
can  you  reach?  "  Hah-gweh-di-yu  touched  the  sky.  Again  he 
asked,  "  How  much  can  you  lift?  "  and  Hah-gweh-di-yu  grasping 
a  stone  mountain  tossed  it  far  into  space.  Then  said  the  Being, 
"  You  are  worthy  to  be  my  son;  "  and  lashing  upon  his  back  two 
burdens,  bade  him  return  to  the  earth. 

Hah-gweh-di-yu  sw^am  for  many  days,  and  the  Sun  did  not 
leave  the  sky  until  he  had  neared  the  earth.  The  burdens  had 
grown  heavy  but  Hah-gw^eh-di-yu  w^as  strong,  and  when  he  reached 
the  shore  they  fell  apart  and  opened. 

From  one  of  the  burdens  flew  an  eagle  guiding  the  birds  which 
followed  filling  the  skies  with  their  song  to  the  Sun  as  they  winged 
to  the  forest.  From  the  other  there  came  animals  led  by  the  deer, 
and  they  sped  quickly  to  the  mountains.     But  Hah-gweh-da-et-g3,h 


1  Darkness,  called  either  So-son'-do-wa,  great  darkness,  or  De-io-da-son-dai-kon,  thick 
night. 

2  In  the  writer's  version  the  Good  Mind  (Light  One)  was  bidden  by  his  father  "  to  the 
East  "  and  when  he  found  him,  to  ask  for  power.  The  father  was  found  in  the  top  of  a  high 
mountain  in  the  east  ocean  and  appeared  in  a  blinding  glare  of  light.  The  Light  One  was 
ordered  to  prove  himself  a  son,  commanded  to  cast  skyward  great  rocks,  withstand  winds, 
floods  and  flames.  He  triumphed  in  the  ordeal  and  his  father  gave  him  power  over  the 
four  elements.      This  is  nothing  less  than  a  sun  myth,  the  sun  being  the  father  of  light. 


36  NEW    YORK    STATE    MUSEUM 

followed  with  wild  beasts  that  devour,  and  grim  flying  creatures 
that  steal  life  without  sign,  and  creeping  reptiles  to  poison  the  way. 

Duel  of  Hah-gweh-di-yu  and  Hah-gweh-da-et-gah 

When  the  earth  was  completed  and  Hah-gweh-di-yu  had  be- 
stowed a  protecting  Spirit  upon  each  of  his  creation,  he  besought 
Hah-gweh-da-et-gah  to  reconcile  his  vicious  existences  to  the 
peacefulness  of  his  own,  but  Hah-gweh-da-et-gah  refused,  and 
challenged  Hah-gweh-di-yu  to  combat,  the  victor  to  become  the 
ruler  of  the  earth. 

Hah-gweh-da-et-gah  proposed  weapons  which  he  could  control, 
poisonous  roots  strong  as  flint,  monster's  teeth,  and  fangs  of  ser- 
pents. But  these  Hah-gweh-di-yu  refused,  selecting  the  thorns 
of  the  giant  crab-apple  tree,  which  were  arrow"  pointed  and  strong. 

With  the  thorns  they  fought.  The  battle  continued  many 
days,  ending  in  the  overthrow  of  Hah-gweh-da-et-gah. 

Hah-gw^eh-di-yu,  having  now  become  the  ruler,  banished  his 
brother  to  a  pit^  under  the  earth,  w^hence  he  can  not  return.  But 
he  still  retains  Servers,  half  human  and  half  beast,  whom  he  sends 
to  continue  his  destructive  work.  These  Servers  can  assume  any 
form  Hah-gweh-da-et-gah  may  command,  and  they  wander  all 
over  the  earth. 

Hah-gweh-di-yu,  faithful  to  the  prophesy  of  the  Great  Ruler  of 
the  floating  island,  that  the  earth  should  be  peopled,-  is  continually 
creating  and  protecting. 

GA-OH,  SPIRIT  OF  THE  WINDS 

Though  of  giant  proportions,  Ga-oh,-^  who  governs  the  winds, 
is  confined  in  the  broad  north  sky.''  Were  Ga-oh  free,  he  would 
tear  the  heavens  into  fragments. 

*  The  pit  is  the  underworld  and  is  called  the  "  cave." 

^  The  first  beings  of  earth  were  a  race  of  gods  who  returned  to  the  sky  world  when  the 
Good  Mind  created  men-beings.  This  creation  was  accomplished  as  follows:  After  the 
Good  Mind  had  pulled  up  the  tree  of  light  he  beheld  his  face  in  the  pool  of  water  in  which 
it  had  grown.  This  gave  him  the  idea  of  molding  images  in  red  clay  which  he  afterward 
transformed  into  living  beings.  Thus  did  the  human  race  take  origin.  The  idea  of  creation 
"  in  his  own  image  "  is  not  necessarily  of  biblical  origin.  It  is  a  primitive  idea  and  one  that 
might  be  developed  independently  by  witiely  separated   peoples. 

^  Ga-oh  is  the  name  of  the  wind  spirit  according  to  Morgan.  The  name  for  wind,  how- 
ever, is  Ga-ha  (Seneca).  The  whirlwind  is  called  Sha-go-dio-wcn'-go-wa,  he  defends  them. 
This  is  also  the  name  of  one  of  the  False  Faces. 

*  Ga-oh  dwells  in  the  west  sky  according  to  the  researches  of  the  writer,  agreeing  with 
Morgan  who  names  the  western  sky  as  the  abode  of  the  wind  spirit  and  calls  his  dwelling 
Da-yo-da-do-go-wa.  Ga-oh  is  not  an  evil  being,  howsoever  his  four  winds  may  rage,  but 
on  the  contrary,  solicitous  for  the  welfare  of  men  and  ever  obedient  to  the  commands  of 
the  Creator. 


iR()(ji()is   .\n  I  IIS  AM)   I  i:(ii;.\i)S  37 

In  the  ages  of  his  soHtary  confinement,  he  does  not  forget  his 
strength,  and  punislics  the  winds  to  subjection  when  they  suddenly 
rear  for  fiiglit. 

At  the  entrance  of  his  abode  and  reined  to  his  liands,  are  four 
watchers  '  :  the  Bear  (north  wind).  Panther  (west  wind),  Moose 
(east  wind),  and  Fawn   (south  wind). 

When  Ga-oh  unbinds  Bear,  it  leads  its  hurricane  winter  winds 
to  Earth;  when  he  loosens  Panther,  its  stealthy  west  winds  creep 
down  and  follow  Earth  with  their  snarling  blasts;  when  Moose  is 
released,  its  east  wind  meets  the  Sun  and  its  misty  breath  floats 
over  the  Sun's  path  blinding  it  w4th  rains,  and  when  Ga-oh  unlocks 
his  reins  from  Fawn,  its  soothing  south  winds  whisper  to  Earth 
and  she  summons  her  Spring,  who  comes  planting  the  seeds  for 
the  summer  sunglow. 

Though  in  his  subjugation  of  the  winds  it  is  Ga-oh 's  duty  to 
pacify  them,  frequently  they  are  influenced  by  his  varying  moods. 
When  Ga-oh  is  contented  and  happy,  gentle  and  invigorating 
breezes  fan  Earth ;  when  irritated  by  his  confinement  and  Ga-oh  is 
restless,  strong  winds  agitate  the  waters  and  bend  the  forest  trees; 
and  when  frenzied  to  mighty  throes,  Ga-oh  becomes  vehement, 
ugly  blasts  go  forth,   uprooting  trees,   dashing  the  streams  into 

1  The  American  Indians  of  both  continents  personified  the  four  winds  and  the  allusions 
to  the  wind  spirits  in  their  mythology  are  strong  and  beautiful.  The  four  winds  are  usually 
regarded  as  the  spirits  of  the  four  cardinal  points,  or  the  four  comers  of  the  earth.  The 
subsequent  development  of  a  simple  myth  has  often  obscured  the  original  meaning  but  in 
the  wind  myths  the  inferences  are  so  strong  that  the  winds  as  the  four  characters  are  not 
long  hidden  to  the  careful  student. 

The  Algonquins  and  Sioux  trace  their  origin  to  four  ancestors  which  inquiry  reveals  to  be 
the  four  winds.  In  Iroquois  mythology  the  daughter  of  the  sky  woman  in  some  versions  is 
said  to  have  been  "  wrapped  around  "  with  a  wind  by  whom  she  became  the  mother  of  twin 
boys.  The  Creeks  are  more  specific  and  say  that  they  sprang  from  four  beings  who  came 
from  the  four  corners  of  the  world  and  built  a  sacred  fire  where  they  met.  In  many  of  the 
American  languages  the  names  for  the  four  directions  are  the  names  for  the  winds  of  these 
directions  also.  The  Sioux  call  the  four  quarters  of  the  globe,  ta-te-onye-toba,  which 
literally  means,  whence  four  winds  come.  Among  the  Mayas  the  names  for  the  cardinal 
points  are  the  names  for  the  winds.  Invocation  to  the  winds  has  been  a  common  practice 
among  all  nations.  The  Aztecs  prayed  to  Tlalocs,  the  god  of  showers:  "  Ye  who  dwell  at 
the  four  comers  of  the  earth,  at  the  north,  at  the  south,  at  the  east,  at  the  west  .  .  ." 
[Sahagun.  Hist,  de  la  Neuva  Espanas,  p.  375]  The  Eskimos  invoked  Sillam  Innua,  the 
owner  of  the  winds,  and  believed  that  his  abode  was  the  haven  of  departed  souls.  Thus  in 
sickness  they  prayed  to  the  four  winds  to  summon  a  new  soul  for  the  afflicted  person,  and 
called  each  wind  by  name,  Pauna  (east).  Sauna  (west),  Auna  (north),  Kauna  (south) 
[Egends.  Nachrichten  von  Gronland].  One  of  the  most  beautiful  invocations  of  the 
Iroquois  is  the  wind  song  sung  by  the  priest  of  the  Gai'wiio'  as  he  stands  at  the  northeast 
corner  of  the  Long  House  and  sings  the  wind  song  to  greet  the  rising  sun. 

Some  of  these  references  will  De  found  in  Brinton's  Myths  of  the  New  World.  Kirkland 
relates  that  the  Tuscaroras  told  him  that  in  their  religion  were  four  "  little  gods."  In  the 
east  was  Tyogetaet,  rising  up  or  making  his  appearance,  (sunrise  or  dawn);  in  the  west  was 
Yucataghphki,  twilight;  in  the  north  was  Jothoel,  somewhat  cold;  in  the  south,  T/nte. 

Invocation  of  the  winds  by  Aryan  and  Semitic  races  was  a  common  thing,  nor  are  instances 
lacking  in  the  sacred  scriptures,  see  Ezekiel  37:9  and  Revelations  7:1. 


38  NEW    YORK    STATE    MUSEUM 

leaping  furies,  lifting  the  sea  waters  to  mountainous  waves,  and 
devastating  the  earth. 

Notwithstanding  these  outbursts,  Ga-oh  is  faithful  in  disciplining 
the  winds  to  their  proper  seasons,  and  guarding  Earth  from  the 
rage  of  the  elements. 

When  the  north  wind  blows  strong,  the  Iroquois  say,  "  The  Bear 
is  prowling  in  the  sky";  if  the  west  wind  is  violent,  "  The  Panther 
is  whining."  When  the  east  wind  chills  with  its  rain,  "  The  Moose 
is  spreading  his  breath";  and  when  the  south  wind  wafts  soft 
breezes,  "  The  Fawn  is  returning  to  its  Doe." 

NAMING  THE  WINDS 

Ga-oh,  Spirit  of  the  Winds.  Ya-o-gah,  the  Bear.  Da-jo-ji,  the  Panther. 
0-yan-do-ne,  the  Moose.      Ne-o-ga,  the  Fawn 

When,  in  the  creation  of  the  earth,  Hah-gweh-di-yu  limited  the 
duties  of  the  powerful  Ga-oh  to  the  sky,  assigning  to  him  the  govern- 
ing of  the  tempests,  he  blew  a  strong  blast  that  shook  the  whole 
earth  to  trembling,  and  summoned  his  assistants  to  a  council. 

Ga-oh  chose  his  aids  from  the  terrestrial  because  of  their  knowl- 
edge of  the  earth;  and  when  his  reverberating  call  had  ceased  its 
thunderous  echoes,  he  opened  his  north  gate  wide  across  the  sky 
and  called  Ya-o-gah,  the  Bear. 

Lumbering  over  the  mountains  as  he  pushed  them  from  his 
path,  Ya-o-gah,  the  bulky  bear,  who  had  battled  the  boisterous 
winds  as  he  came,  took  his  place  at  Ga-oh 's  gate  and  w^aited  the 
mission  of  his  call.  Said  Ga-oh,  "  Ya-o-gah,  you  are  strong,  you 
can  freeze  the  waters  with  your  cold  breath;  in  your  broad  arms 
you  can  carry  the  wild  tempests,  and  clasp  the  whole  earth  when 
I  bid  you  destroy.  I  will  place  you  in  my  far  north,  there  to  watch 
the  herd  of  my  winter  winds  when  I  loose  them  in  the  sky.  You 
shall  be  North  Wind.  Enter  your  home."  And  the  bear  lowered 
his  head  for  the  leash  Avith  which  Ga-oh  bound  him,  and  submis- 
sively took  his  place  in  the  north  sky. 

In  a  gentler  voice  Ga-oh  called  Ne-o-ga,  the  Fawn,  and  a  soft 
breeze  as  of  the  summer,  crept  over  the  sky;  the  air  grew  fragrant 
with  the  odor  of  flowers,  and  there  were  voices  as  of  babbling 
brooks  telling  the  secrets  of  the  simimcr  to  the  tune  of  birds,  as 
Nc-o-ga  came  proudly  hfting  her  liead. 

Said  Ga-oh,  "  You  walk  with  the  summer  sun,  and  know  all  its 
paths;  you  are  gentle,  and  kind  as  the  sunbeam,  and  will  rule  my 
flock  of  the  summer  winds  in  ])eace.  You  shall  be  the  South  Wind. 
]3end  your  head  while   I   Icasli  you  to  the  sky,  for  you  are  swift, 


IROQUOIS    MYTHS    AND    LEGENDS  39 

and  might  return  from  me  to  the  earth."  And  the  gentle  fawn 
followed  Ga-oh  to  his  great  gate  which  opens  the  south  sky. 

Again  Ga-oh  trumpeted  a  shrill  blast,  and  all  the-  sky  seemed 
threatening;  an  ugly  darkness  crept  into  the  clouds  that  sent  them 
whirling  in  circles  of  confusion;  a  quarrelsome,  shrieking  voice 
snarled  through  the  air,  and  with  a  sound  as  of  great  claws  tearing 
the  heavens  into  rifts,  Da-jo-ji,  the  Panther,  sprang  to  the  gate. 

Said  Ga-oh,  "  You  are  ugly,  and  fierce,  and  can  fight  the  strong 
storms;  you  can  climb  the  high  mountains,  and  tear  down  the 
forests;  you  can  carry  the  w^hirlwind  on  your  strong  back,  and 
toss  the  great  sea  waves  high  in  the  air,  and  snarl  at  the  tempests 
if  they  stray  from  my  gate.  You  shall  be  the  West  Wind.  Go 
to  the  west  sky,  where  even  the  Sun  will  hurry  to  hide  when  you 
howl  your  warning  to  the  night."  And  Da-jo-ji,  dragging  his  leash 
as  he  stealthily  crept  along,  followed  Ga-oh  to  the  furthermost 
west  sky. 

Yet  Ga-oh  rested  not.  The  earth  was  flat,  and  in  each  of  its 
four  corners  he  must  have  an  assistant.  One  corner  yet  remained, 
and  again  Ga-oh 's  strong  blast  shook  the  earth.  And  there  arose 
a  moan  like  the  calling  of  a  lost  mate,  the  sky  shivered  in  a  cold 
rain,  the  whole  earth  clouded  in  mist,  a  crackling  sound  as  of  great 
horns  crashing  through  the  forest  trees  dinned  the  air,  and  0-yan- 
do-ne,  the  Moose,  stood  stamping  his  hoofs  at  the  gate. 

Said  Ga-oh,  as  he  strung  a  strong  leash  around  his  neck,  "  Your 
breath  blows  the  mist,  and  can  lead  the  cold  rains;  your  horns 
spread  wide,  and  can  push  back  the  forests  to  widen  the  path 
for  my  storms  as  with  your  swift  hoofs  you  race  with  my 
winds.  You  shall  be  the  East  Wind,  and  blow  your  breath  to  chill 
the  young  clouds  as  they  float  through  the  sky."  And,  said  Ga-oh, 
as  he  led  him  to  the  east  sky,    "  Here  you  shall  dwell  fore vermore." 

Thus,  with  his  assistants,  does  Ga-oh  control  his  storms.  And 
although  he  must  ever  remain  in  his  sky  lodge,  his  will  is  supreme, 
and  his  faithful  assistants  will  obey! 

HE-NO,  THE  THUNDERER' 

As  guardian  of  the  heavens,  He-no  -  is  intrusted  with  the  thunder, 
the  voice  of  admonition,  which  can  be  heard  above  the  turmoil  of 


1  Naturally  one  of  the  most  universal  myths  is  that  relating  to  the  spirit  of  thunder- 
Many  regarded  the  Thunderer  as  the  great  heaven  deity  and  although  subsequently  the 
thunder  or  rain  god  became  the  servant  or  subordinate  of  the  greater  god,  he  was  yet  feared 
and  propitiated.  Thus,  the  rain  or  water  god  of  the  Aztecs,  Tlaloc,  who  holds  the  thunder 
and  lightning,  to  the  primitive  mind  emblems  of  power,  was  once  the  great  heaven  god  of 
the  Nahuatl  people. 

2  Hi"-no,  Spirit  of  the  Thunder,  hates  all  mysteries,  he  despises  monsters,  unclean 
beasts  and  witches.      He  pursues  with  relentless  fury  the  myth  monsters  and  strikes  them 


40  NEW    YORK    STATE    MUSEUM 

the  tempests.  It  is  also  his  duty  to  direct  the  rain  for  refreshing 
the  earth.  In  the  planting  season.  He-no  has  supervision  of  the 
seeds,  and  in  the  growing  time  renders  beneficent  aid  in  ripening 
the  fruits  and  maturing  the  harvest. 

He-no  can  assume  the  form  of  a  human  being  and,  as  such, 
dressed  as  a  warrior,  he  wears  in  his  hair  a  magic  feather,  which 
renders  him  invulnerable  to  the  attacks  of  Evil.  On  these  occa- 
sions he  is  invested  with  authority  to  inflict  dire  pimishment  upon 
evil  doers,  and  is  dreaded  as  the  avenger  of  vice. 

He-no  has  two  assistants,^  one  of  whom  is  half  human,  the  other, 
celestial.  To  aid  them  in  their  terrestrial  travels,  they  have  re- 
ceived no  names,  and  so,  unidentified  by  sign,  they  can  faithfully 
serve  his  secrecy. 

In  his  celestial  travels.  He-no  carries  on  his  back  a  great  basket 
containing  boulders  of  the  chert  rock,  which  he  hurls  at  evil  spirits 
whenever  he  discovers  them  in  the  sky.  Sometimes  the  evil 
spirits  evade  these  boulders  and  they  fall  to  the  earth  enveloped 
in  fire.- 

Before  He-no  was  transferred  to  the  skies,  he  dwelt  behind  the 
great  falls  at  Niagara,  where  he  controlled  the  roaring  of  its  waters. 

dead  with  his  thunder  fire  whenever  they  appear.  He  hates  the  creations  of  witches,  such 
as  images  made  living  and  witch  transformations.  The  great  horned  serpents,  the  saistf\h- 
gowa  jodi"hgvvadoh,  and  the  underwater  people  fear  him  and  often  when  they  attempt  to 
visit  the  earth  world  they  are  discovered  by  the  vigilant  storm  clouds  who  immediately 
report  their  movements  to  Hi"-no.  He  hates  the  False  Faces  and  all  manner  of  sorcery. 
He  must  not  be  spoken  lightly  of  or  trifled  with  but  frequently  soothed  by  offerings  of 
tobacco  incense,  for  he  loves  oyankwa-oweh,  the  sacred  incense. 

Hi"-no  called  the  Iroquois  his  grandchildren  and  they,  in  the  thunder  dance,  in  his  honor, 
affectionately  call  him,  Tisote,  grandfather.  Likewise  he  said  the  "  medicine  people  are  my 
people"  and  the  Little  Water  Company  always  offer  him  tobacco  and  implore  his  favor. 

The  Senecas  hold  a  special  ceremony  called  We-sa'-ze  every  spring  in  honor  of  the  Thun- 
derer. The  sound  of  the  first  thunder  rumble  is  the  sign  of  his  first  awakening  and  the  call 
or  the  dance.  A  thanksgiving  speech,  Don-di-nion'-nioh,  is  recited  and  at  its  close  the 
A'arriors  start  the  war  dance  and  dance  into  the  Long  ?louse  where  the  ceremony  is  con- 
cluded. 

•  The  thunder  spirit  has  also  a  large  family  of  noisy  thunder  boys.  Every  storm  cloud 
s  moreover  a  scout  whose  duty  is  to  spy  out  the  otgont  (magically  malicious)  forces,  such 
as  the  creations  of  the  evil  mind,  witches,  the  underground  buffalo  and  the  like. 

2  Among  the  Iroquois  there  are  several  beliefs  connected  with  lightning.  Two  notes 
from  the  editor's  collection  may  be  found  of  interest. 

The  thunder  medicine.  One  of  the  most  potent  charms  of  the  medicine  men  is  alleged 
o  have  been  the  foam  that  is  said  to  ooze  from  the  roots  of  a  tree  immediately  after  it  has 
been  struck  by  lightning.  This  foam  is  scooped  up  by  the  medicine  man  who  quickly 
transfers  it  to  his  mystery  pouch.  This  mystic  medicine  is  the  magical  gift  of  Hi"-no  and 
s  reputed  a  wonderful  cure  for  extreme  cases  or  as  a  final  resort. 

Lightning  struck  trees.  When  his  gleaming  missile  has  crashed  into  a  tree,  no  man  must 
with  his  naked  skin  touch  the  punished  wood,  for  some  of  the  ragged  fire  that  has  splintered 
it  may  yet  linger  to  blister  the  offender  and  cause  an  irritating  rash  to  break  out  over  his 
body.  Nor  must  the  wood  be  burned  for  the  smoke  will  anger  Hi"-no  who  in  his  fury  will 
burst  a  black  cloud  over  the  offensive  flames  to  destroy  the  unsavory  incense.  Even  then 
his  anger  may  not  subside  but  he  may  scml  great  rains  ovir  the  land  to  remind  men  that  his 
wishes  must  not  be  lightly  held. 


ROQUOIS    MYTHS    AND    I.KGKNDS 


41 


One  of  his  assistants  took  there  a  beautiful  Indian  (,nrl  as  his  wife 
who,  being  transformed  into  a  water  spirit,  Hved  in  the  spray  of 
the  hinar  rainbow,  which  is  often  seen  at  Niagara.      But  when  the 


Hi"  no,  the  Thunder  Spirit 

From  a  drawing  by  Jesse  Cornplanter:  a  Seneca  boy  artist 


storm  spirits  were  w^arring  in  the  heavens,  and  He-no  was  sent  to 
quell  them,  the  water  spirit,  following  her  companion  and  He-no, 
became  a  dweller  of  the  clouds. 


4^  NEW    YORK    STATE    MUSEUM 

'During  the  terrestrial  life  of  He-no, ^  the  Iroquois  people  were 
terrified  by  the  annual  visits  of  a  hideous  serpent  that  lived  in  a 
cave  near  the  Niagara  cataract. 

Toward  the  spring,  when  the  rivers  were  loosing  themselves 
and  pouring  their  torrents  into  Lake  Erie,  this  creature  would 
emerge  from  its  cave,  and  entering  the  burial  places  of  the  Iro- 
quois, feed  on  the  dead;  and  in  the  sinuous  paths  of  its  return, 
would  poison  the  land  with  a  pestilence  to  which  large  numbers  of 
the  people  fell  victims.  He-no  pursued  it,  and  overtaking  it  as  it 
wound  through  the  De-gi-ya-goh  (Buffalo  creek)  threw  a  terrific 
thunderbolt  upon  it,  and  in  its  writhings  to  escape,  the  monster 
pushed  the  shores  of  the  creek  into  the  bends  which  yet  remain. 

Slowly  d3dng,  it  floated  down  the  Niagara  river  to  the  verge  of 
the  great  cataract  where,  in  a  final  death  throe,  its  bulky  body 
arched  backward  in  a  semicircle  extending  from  shore  to  shore. 

The  dead  body  restrained  the  rushing  waters  for  a  time,  but 
finding  an  opening  through  the  rocks,  they  dashed  on,  sundering 
the  ledge  which  shelved  over  the  river  as  they  tumbled  down  the 
abyss  in  a  riotous  roar.  And  thus  was  formed  the  Horse  Shoe 
fall  of  the  great  cataract. 

GUN-NO-DO-YAH,   THE    THUNDER    BOY,    AND    THE    HUMAN    SNAKE 

He-no,  the  Thunderer,  had  hurled  down  a  terrific  rain  storm 
which  had  flooded  the  land  and  overflowed  the  lakes  and  rivers, 
and,  in  pity  for  Earth,  sent  down  Ha-de-ne-no-da-on,  one  of  his 
aids,  to  pacify  the  waters. 

As  Ha-de-ne-no-da-on  was  passing  over  a  canton  of  the  Senecas, 
he  heard  a  voice  wailing  in  great  di  tress,  and  descending,  found 
a  small  child  floating  in  the  flood  that  had  carried  its  parents  away. 
Recognizing  the  child  as  Gun-no-do-yah,  the  son  of  a  chief  whom  on 
his  earth  visits  he  had  frequently  seen,  and  who  was  a  great  warrior, 
he  determined  to  save  it,  and  carrying  it  to  his  home  in  the  sky, 
laid  it  to  rest  on  a  strong  black  cloud  and  returned  to  earth  on 
his  peace  mission.    He-no,  who  had  been  out  drilling  his  Thunderers, 

'  The  following  account  of  Hi"-no,  as  told  by  Esquire  Jolinson;  an  old  Seneca  chief,  will 
be  found  of  interest:  Sometime  afterward  God  met  a  man  walkinR  about  by  himself  and 
addressing  him  in  a  pleasant  way.  asked  him  what  he  was  looking  for.  He  saiil  he  was 
amusing  himself  looking  around  the  world,  that  he  had  a  great  many  grandchildren  not  far 
off.  that  he  was  in  fact  the  Thunderer  and  had  many  grandchildren  near  and  loved  them 
much.  Moreover,  that  he  wished  to  be  set  about  some  great  work  and  asked  God  to  give 
him  something  to  do.  God  said  to  him,  "  What  can  you  do?  "  He  said,  "  I  can  wash  the 
world  if  you  want  me  to."  "  Very  well."  said  God,  "  that  would  be  a  good  work  for  you 
to  do  and  I  will  employ  you  to  do  that  work  for  me.  You  can  make  it  rain  and  wash  the 
earth  often."  (Taken  verbatim  from  the  manuscript  notes  of  Mrs  Asher  Wright,  a  mis- 
sionary who  interviewed  Johnson  in  15^76.) 


IROQUOIS    MYTHS    AND    LEGENDS  43 

Upon  returning  overheard  the  boy  grieving  the  loss  of  his  parents 
and,  deciding  to  adopt  *  him,  transformed  him  into  a  Thunder 
Hunter.  Said  He-no,  "  He  has  been  sent  to  me;  he  is  a- human  and 
knows  all  the  paths  of  the  earth,  and  can  render  me  great  service. 
There  dwells  in  a  lake  a  human  monster  that  no  mortal  has  been 
able  to  kill;  my  Thunderers,  not  being  of  earth,  have  sought  him 
in  vain;  and  he  defies  me  and  my  thunderbolts  while  he  ravages 
the  lake  of  its  fish,  and  frightening  the  fishers  away  deprives  the 
people  of  their  food.  Gun-no-do-yah,  having  been  human,  can 
follow  the  trails  of  the  earth.  I  will  make  him  powerful,  and  give 
him  a  strong  bow  and  arrow,  and  he  shall  follow  my  storms  when 
my  black  clouds  -  shadow  the  lakes,  and  hunt  the  monster  to  its 
death." 

Now,  Gun-no-do-yah,  feeling  that  he  owed  his  life  to  He-no, 
whose  faithful  Thunderer  had  rescued  him  from  the  water,  was 
glad  to  do  whatever  he  could  to  evidence  his  gratitude,  and  when 
He-no's  black  clouds  descended  to  earth,  he  faithfully  followed 
to  the  lakes. 

But  for  many  months  his  search  was  in  vain.  Only  one  lake 
(Ontario)  remained  to  be  searched,  and,  thought  Gun-no-do-yah, 
"  Its  waters  are  deep  and  broad,  it  is  there  I  will  find  this  terrible 
serpent."  ^  So,  when  He-no's  black  clouds  hung  heavy  over  the 
lake,  obscuring  the  light  of  the  sun,  he  stealthily  approached  the 
shore,  when  to  his  delight,  he  beheld  the  monster  lashing  the  water 
with  its  great  tail. 

With  steady  aim  Gun-no-do-yah  drew  his  bow  and  sent  swift 
his  arrow,  but  before  it  could  reach  its  mark,  the  monster  had 
vanished,  leaving  a  trail  of  foam  in  which  the  arrow  harmlessly 
sank. 

1  Orphans  and  neglected  children  in  Iroquoian  folklore  were  commonly  adopted  by  the 
nature  spirits  who  taught  them  mysteries  and  ceremonies.  In  Iroquois  mythology  there 
are  several  stories  of  the  adoptions  by  Hi"-no. 

2  The  black  clouds  are  thunder  spies. 

2  The  serpent  is  one  of  the  O-sais'-to-wa-ne  of  the  Senecas  or  O'-nia'-hri-ko'-wacf  the 
Mohawks.  These  creatures  are  divided  into  two  tribes,  the  On-gwi-ias  and  the  Jo-di"- 
kwa-do'.  Both  are  "  underwater  "  people  but  the  On-gwi'-ias  are  evil  men-devouring 
creatures  while  the  Jo-di"-kwa-do*  are  not  necessarily  malicious  for  they  sometimes  help 
the  distressed  who  may  be  lost  on  lone  islands  or  those  cast  by  treachery  into  the  water 
to  drown.  Both  tribes  however  are  great  sorcerers  and  therefore  hated  by  Hi"-no  who 
pursues  them  whenever  they  appear  in  daylight  above  the  water.  There  are  several  tales 
telling  how  the  underwater  people  coaxed  boys  and  girls  away  from  the  land  and  cast  upon 
them  the  spell  by  which  they  were  adopted.  They  are  human  in  form  but  assume  the  form 
of  horned  serpents  by  dressing  in  snake  skin  garments.  They  have  houses  beneath  the 
waters  and  there  appear  as  ordinary  men.  Their  daughters  are  especially  beautiful  and 
captured  landmen  at  once  become  enamored  with  them  and  are  quite  willing  to  don  the 
shining  suits  (snake  skins)  and  big  feathers  (horns)  which  make  them  forever  Jo-di"-kwa-do'. 


44 


NEW    YORK    STATE    MUSEUM 


Many  days  Gun-no-do-yah  had  visited  the  lake 
and  frequently  had  aimed  at  the  monster  floating  on 
the  water,  but  only  to  waste  his  arrows  in  the  foam 
of  its  trail  as  it  vanished.  But  one  night  when  the 
Thunderers  were  savagely  hurling  their  bolts  over 
the  lake  which  the  clouds  obscured  in  their  black- 
ness, and  the  fish  swam  deep  in  fear  of  the  rever- 
berating echoes,  Gun-no-do-yah  went  boldly  into  the 
lake,  and  encountering  the  snake  again  drew  his 
bow,  when  the  snake  beckoned  to  him  to  come 
closer  and  listen; and  then  it  began  to  speak.  "  Come 
closer,"  it  said,  "  and  fear  me  not.  I  knoAv  you 
well,  and  I  know  your  strong  arrows;  they  can  not 
reach  me.  He-no,  your  master,  I  fear  not;  I  scorn  his 
thunder,  the  lightning  passes  by  me.  Your  task  is 
useless  and  you  need  not  serve  him.  I  am  your 
friend  and  will  teach  you  how  to  shoot  the  fish  in 
the  night.  I  will  reveal  to  you  all  the  secrets  of  the 
waters.  Come  with  me,  I  will  guide  you  to  my  home 
in  the  rocks  deep  below  which  the  sun  never  sees. 
Come  and  comb  my  long  mane,  it  is  tangled  with 
fish  and  is  heavy." 

Gun-no-do-yah  would  not  listen,  he  came  to  kill; 
but  as  he  drew  his  bow  with  all  his  strength,  the 
string  snapped,  the  dead  arrow  fell  to  the  water,  and 
he  was  powerless.  Raising  its  head  high  in  the  air, 
the  monster  opened  its  hissing  moutli,  and  seizing 
Gun-no-do-yah,  carried  him  down  to  the  bottom  of 
the  lake. 

He-no  was  sleeping,  wlien  Gun-no-do-yali  appeared 
to  him  in  a  dream  and  related  his  misfortune,  that 
he  had  found  the  snake  monster  in  the  lake  Ontario 
and  that  it  had  devoured  liim. 

The  dream  caused  He-no  great  anguish,  and  he 
determined  to  rescue  Gun-no-do-yah ;  so  hastih'  sum- 
moning his  bravest  warriors  and  relating  to  them  I  lie 
fate  that  had  overtaken  him,  he  sent  them  to 
earth  to  plough  tlirough  the  lake.  DiligcMith'  the\- 
ploughed  through  the  dee])  c"a\-es  under  tlie  water, 
where  they  found  the  monster  sleeping;  and  drawing 
it  from  its  hiding  ])lace  carried  it  to  He-no,  who  slew 
it   and   drew   from   its  bo(]\-    the    still   li\'ing   Gun-no- 


IROQUOIS    MYTHS    AND    LKCiKNDS  45 

do-yah.     And  ^rcat  was  the  rejoicin.ii^  f)f  tlio  TlniiKk'rcrs  and  war- 
riors. 

Now,  that  Gun-no-do-yah  had  l)ccn  saved,  lie-no  would  never 
permit  him  to  revisit  the  earth,  but  that  he  mi^^dit  have  him  ever 
near  him.  made  him  one  of  his  aids  to  accompany  him  during  his 
storms  and  hurry  the  Hghtning. 


Lake   Ontario  is  noted  for  its   violent  winds,   and  when  they 
drive  the  canoe  high   on  the  waves,   the   Indians  know  that  the 
spirit  of  the  snake  is  there  "  twisting  the  water  "  in  its  revenge 
and  when  the  Hghtning  darts  quick  across  the  sky,  they  whispei 
in  awe,  "  Gun-no-do-yah  is  chasing  it!  " 

0-SE-HA-DA-GAARi,  THE  DEW  EAGLE 

He-no,  the  Thunderer.  Ga-oh,  Spirit  of  the  Winds.  The  Fire  Spirit, 
the  Listeners,  and  Flame  Bearers 

In  the  myth  lore  of  the  Iroquois,  where  everything  animate  oi 
inanimate  is  endowed  with  supernatural  powers  either  evil  or 
good,  the  myths  relating  to  the  sun,  so  fecund  with  life-giving 
power,  have  special  significance. 

Although  never  wandering  from  his  path  across  the  sky,  the 
Sun-  controls  his  broad  dominion  through  his  assistants.  Serving 
Spirits,  whom  he  endows  with  various  powers  and  sends  down  to 
Earth  to  fulfil  his  missions. 

To  some  is  given  the  care  of  the  fruits,  others  guard  the  grains, 
nothing  is  overlooked;  and  these  guarding  spirits,  ever  watchful 
of  their  duties,  faithfully  serve  the  Sun. 

But  there  are  others,  Spirits  of  Evil,  who  roam  the  Earth,  and 
defying  the  Sun,  seek  to  overthrow  its  beneficent  power.  Among 
these  is  the  Fire  Spirit  who,  malevolently  jealous  of  the  Spirits  of 
Good,  may  summon  his  Flame  Bearers  and,  descending  to  Earth, 
burn  and  destroy  the  harvests. 

At  the  coming  of  the  Fire  Spirit,  mountains  shrink  down,  the 
thirsting  valleys  suck  dry  the  streams  and  springs.  Night  pales  her 
stars,  and  all  Earth  faints. 


1  Should   be   Os-ha-da-ge-a'. 

2  The  Sun,  according  to  a  myth  in  the  writer's  collection,  is  the  chief  messenger  of  the 
Creator.  It  is  his  duty  to  observe  all  the  activities  of  men  and  nature  and  report  them  to 
his  superior.  "  He  is  the  eye  of  the  Creator,"  said  Soson'dowa  who  related  the  tale.  The 
sun  is  especially  the  patron  spirit  of  war  and  lingers  as  he  watches  the  conflict.  Thus  days 
of  battle  are  longer.  Each  morning  he  emerges  from  under  the  sky  dome  (horizon) 
where  its  rim  touches  the  far  east  sea.  The  east  wind  blows  as  he  mounts  the  sky  path, 
chough  "  maybe  it  is  the  wind  of  the  bowl  when  it  is  lifted."  When  Ende'ka  Da'kwa 
descends  on  the  west  water,  the  bowl  lifts  again  for  the  fraction  of  a  moment  and  he  shoots 
under  and  leaves  the  world  to  Night.  The  raising  of  the  sky  dome  twice  each  day  makes 
the  tides  of  the  ocean    "  but  they  don't  come  even  now  days  "  remarks  the  myth  teller. 


46 


NEW    YORK    STATE    MUSEUM 


In  vain  Ga-oh  searches  the  heavens  for  his  hiding  winds.  In 
vain  He-no  hunts  his  thunderbolts  to  hurl  at  the  Flame  Bearers, 
and  all  seems  hopeless  and  lost. 

But   to   this   desolation   comes    0-se-ha-da-gaar,    a   great   bird, 


The  Dew  Eagle 

From  a   ilrawiiiK  by  Jesse  Cornpl;inter,  a  St-neca  buy  artist 

whose  lodge  is  far  beyond  the  west  sky,  and  who  c\'irncs  a  lake  of 
dew  in  the  hollow  of  its  back. 

0-se-ha-da-gaar  is  wise,  and  docs  n(jt  listen  to  every  call.      He 
knows  his  power  and  waits.     He  is  faithfully  guarded  by  a  band  (jf 


IROQUOIS    MYTHS    AND    r.I-:GKNDS  47 

Listeners,  great  birds  wlio  (ly  far  above  tlie  Sun  and  can  see  all 
that  passes  below.  They  hear  every  sound  and  know  every  voice 
in  the  heavens,  and  watch  the  soft  winds  which  waft  the  summer 
clouds  to  gather  the  showers;  and  when  the  Fire  Spirit  suffocates 
the  Earth,  they  speed  to  her  voice,  and  bear  it  to  0-se-ha-da-gaar 
who  waits  in  his  lodge. ^ 

Then  0-se-ha-da-gaar  hears;  and  pluming  for  flight,  pushes  the 
skies  far  apart,  obscuring  the  Sun  with  his  vast  spreading  wings 
as  they  dip  to  the  east  and  the  west  fanning  gentle  breezes,  and 
mist  veils  the  skies  as  through  his  fluttering  wings  he  sifts  down 
from  his  lake  the  dews  to  refresh  the  famishing  Earth. 

Then  all  nature  revives,  the  Fire  Spirit  flees;  the  parching  Earth 
bares  her  broad  breast  to  the  falling  dews;  her  glad  rivers  and 
lakes  rejoice,  and  her  harvests  rise  to  new  life. 

At  the  Harvest  Feast  of  the  Iroquois,  the  Creator  is  thanked  for 
having  bestowed  upon  the  people  the  guarding  vigilance  of  He-no, 
and  is  implored  not  to  withdraw  from  them  his  power,  which  con- 
trols the  gentle  rains  in  the  seedtime  and  the  dews  in  the  ripening. 

0-GA-NYO-DA  AND    SAIS-TAH-GO-WA,  THE   RAINBOW   AND  THE 

SERPENT 

Twins :  Hah-gweh-di-yu,  the  Good  Minded ;  Hah-gweh-da-et-gah,  the 
Bad  Minded.     Ga-oh,  Spirit  of  the  Winds.     He-no,  the  Thunderer 

In  the  creation  of  the  earth,  which  the  Turtle  bears  upon  its 
back,  the  Sky  Woman  gave  birth  to  the  twins,  Hah-gweh-di-yu, 
and  Hah-gweh-da-et-gah;  and  with  their  birth,  Good  and  Evil 
came  upon  the  Earth;  for  Hah-gweh-da-et-gah  was  bad  minded, 
and  between  the  brothers  there  was  continual  strife.  Hah-gweh- 
di-yu,  the  Good  Minded,  was  ever  striving  to  create  all  things 
beautiful,  which  angered  Hah-gweh-da-et-gah,  who  sought  only  to 
disfigure  and  destroy. 

Hah-gweh-di-yu  created  beautiful  rivers,  and  planted  high  hills 
to  guard  their  peaceful  flow  through  the  valleys,  which  enraged 
Hah-gweh-da-et-gah,  who  brought  forth  Sais-tah-go-wa,  a  sea 
monster,  directing  him  to  enter  and  destroy  them.     Sais-tah-go-wa, 


1  In  some  respects  the  Dew  Eagle  has  its  counterpart  in  the  Thunder  Bird  of  the  Dakota^ 
and  Algonquins.  In  the  instances  of  the  Dew  Eagle  and  the  Thunderer  we  have  example^ 
of  the  complex  character  of  the  Iroquoian  mythology.  The  Eagle  (Thunder  Bird)  ha^ 
been  stripped  of  the  thunder  power  with  which  the  other  races  endowed  him.  Hi"no  ha^ 
taken  the  thunder  and  rain-making  office  but  the  Eagle  is  made  the  dew  maker  and  labor^ 
faithfully  when  Hi''no  fails  to  come. 

There  is  a  legend  that  an  enormous  white  eagle  will  come  from  the  east  ocean  and  battle 
with  the  Dew  Eagle  until  he  dies.  Then  will  the  Ofigweh'owe  no  longer  have  woods  and 
fields,  but  dry  desert  places  where  they  will  starve.  The  Indians'  Dew  Eagle  has  probably 
been  dead  for  some  time. 


48  NEW    YORK    STATE    MUSEUM 

accustomed  to  the  freedom  of  the  broad  seas,  was  furious  when 
restricted  by  the  banks  of  the  streams,  and  viciously  strove  to 
rend  them  apart,  writhing  his  way  through  the  waters  and  hurUng 
great  rocks  upon  them  as  they  fled  to  the  sea. 

Bewailing  the  loss  of  his  rivers  should  they  be  engulfed  in  the 
deep  seas  and  his  high  lands  and  valleys  perish  from  thirst,  Hah- 
gweh-di-yu  hastened  to  their  rescue,  whereupon,  Sais-tah-go-wa, 
discovering  his  approach  and  dreading  his  power,  sought  to  make 
his  escape,  and  being  unable  to  return  through  the  rivers  he  had 
destroyed,  fled  to  the  sky. 

The  Sun  was  peacefully  tracking  its  trail  across  the  heavens 
when  Sais-tah-go-wa  appeared,  and  upon  learning  what  the  monster 
had  done,  determined  that  it  should  never  return  to  the  earth  to 
injure  the  creations  of  Hah-gweh-di-yu,  and  throwing  him  across 
the  sky,  clasped  him  down  to  the  east  and  the  west. 

It  chanced  at  this  time  that  He-no,  the  Thunderer,  was  passing 
on  his  way  through  a  storm,  and  admiring  the  beautiful  colors  of 
Sais-tah-go-wa  as  he  stretched  across  the  sky,  picked  him  up, 
saying,  "  My  Lightning  Hunter  needs  this  for  his  bow,"  and 
straightway  carried  him  up  to  his  lodge. 

Sais-tah-go-wa  is  restless  in  his  capt.vity,  and  when  He-no  is 
busy  directing  his  storms,  endeavors  to  escape;  but  the  ever  watch- 
ful Sun  detects  him,  and  again  bending  him  across  the  sky,  paints 
him  with  his  brightest  colors  that  he  may  be  discovered  by  He-no, 
who  quickly  comes  and  carries  him  back  to  his  lodge. 

In  summer  showers  the  red  man  sees  Sais-tah-go-wa  in  the 
resplendent  hues  that  arch  the  sky,  and  as  they  fade  away  and  the 
sun  comes  forth,  he  exclaims,  "  The  rain  is  ])ast  ! — Sais-tah-go-wa 
tried  to  escape,  but  He-no  has  taken  him  back  to  h  s  lodge!  " 

SKA-HAI-WE,  INDIAN  SUMMER 

Ga-oh,  Spirit  of  the  Winds.  Go-ho-nc,  Winter.  An-da,  Day.  So-oh, 
Night.  0-ga-nyo-(la,  the  Rainbow.  Ilo-no,  the  Thunderer.  Ga-o-no-uh, 
Canoe  (new  moon) 

When  in  the  late  autunin  tlic  vSun  "  walks  crooked,"  he  is  on  his 
way  to  the  south  sky  wlicrc  dtiring  tlic  winter  solstice  he  rests, 
leaving  his  "  sleep  spirit  "  on  guard  during  his  absence. 

Previous  to  his  de])arture  he  smokes  the  ah-so-qua-ta  (peace 
pipe)  to  veil  the  earth  as  he  councils  with  the  Oreat  Mother. 

Sun  talks  to  Earth 

"  r>arth,  Orcat  Mother,  holding  your  children  cdose  to  }'our  breast, 
hear  my  j)owerI      Listen. 


iRoorois   Nn'iiis  AM)  i.i-.r.KNDS  49 

The  days  of  my  i^lowinj^  are  passed.  I  glare  and  I  burn  and  I 
scorch  no  more.  I  am  lighting  my  fire  from  you  to  kindle  my 
ah-so-qua-ta,  the  pipe  of  my  sleep.  In  the  haze  of  my  Indian 
summer  I  wrap  you  to  silence  while  Ga-oh  holds  fast  on  your  pil- 
lowing hills  the  flock  of  his  jealous  clouds.  The  smoke  of  my 
ah-so-qua-ta  must  not  be  driven  back. 

Soon  I  will  travel  my  crooked  sky  trail.  I  hurry.  I  ha\-e  heard 
the  swift  blast  of  Go-ho-ne's  voice,  and  am  flocking  the  fearing 
clouds  of  the  Ska-hai-we  closer  together  as  they  feather  the  stem 
of  my  ah-so-qua-ta. 

See!  Ga-oh  floats  gentle  winds  to  the  smoke  of  my  ah-so-qua-ta. 
The  north,  east,  south  and  west  must  smoke  my  peace  pipe.  I 
rule  the  sky!  I  summon  An-da,  and  she  watches  my  fields.  I 
call  Se-oh  and  she  sends  forth  her  stars  to  guard  my  dark  paths. 
When  He-no,  the  Thunderer,  pours  down  his  rain,  I  warn  as  I  paint 
my  0-ga-nyo-da  to  hang  on  the  falling  clouds,  and  He-no  hushes 
his  voice.  When  He-no  is  fierce  and  hurls  his  fire  arrows  across 
my  path,  I  chase,  and  his  arrows  pale  m  my  blaze. 

When  Ga-oh  walks  on  his  freezing  way,  my  watchers  hide  from 
his  howling  blasts  which  lurk  in  the  north.  When  I  dream  in  my 
south  land,  Go-ho-ne  grows  strong,  but  the  feet  of  my  sky  herd 
are  speedy  and  free  as  they  race  with  the  winds ;  nor  can  the  winds 
twist  the  horns  of  my  stars  with  their  fighting  breath  as  they  race, 
nor  darken  the  track  of  my  Moon  with  their  mists;  my  Moon 
knows  my  power,  and  floats  her  ga-o-no-uh  on  my  sky  sea  as  her 
sign  when  she  sets  on  her  journey  anew. 

Earth,  Great  Mother,  listen  and  hear  my  power! 

Now  your  broad  waters  grow  ugly  and  strong,  roaming  and 
fighting  Ga-oh.  Fear  not.  I  look  down  into  the  dark  where  their 
monsters  rage.  I  know  the  secrets  of  their  deep  places  where 
Darkness  is  chained  and  will  send  it  my  light,  as  I  go  for  a  time 
to  my  sleep  where  gentler  waters  obey  when  my  glow  cradles  on 
their  waves. 

Ga-oh  will  strike  down  your  battling  seas.  When  they  rise  and 
fight,  he  will  hurl  back  their  quarreling  mountains.  Ga-oh  is  mighty 
and  will  unlock  his  tempests  when  He-no  lets  loose  his  Thunderers 
to  lash  down  the  seas. 

Great  Mother,  listen,  I  speak!  Your  stately  mountains  are 
watching  my  ah-so-qua-ta.  Look  at  its  smoke  as  Ga-oh  craftily 
wafts  it  through  shades  where  soft  breezes  creep  in  their  hurried 
flight,  for  Ga-oh  is  whispering  frosts  in  his  wavering  breath! 

When  I  summon  An-da,  your  mountains  grow  glad  and  red  with 
my  light  as  I  crown  them  anew  with  plumes  of  m}'  glow.       Your 


50  NEW    YORK    STATE    MUSEU.M 

mountains  are  proud,  and  push  through  the  clouds  to  welcome  me 
as  I  blaze  the  east  and  the  west  and  the  north  and  the  south ! 

Great  i\Iother,  behold  your  valleys,  the  paths  of  your  guarding 
hills  I  The  smoke  of  my  ah-so-qua-ta  is  searching  them  far  where 
swift  rivers  run  and  lakes  hide  down.  As  the  winds  warn,  the 
trees  bend  low  and  loosen  their  leaves  to  soften  the  bed  for  the 
winter  snow;  and  the  leaves  fall  fast,  Mother  Earth,  red  with  your 
blood  in  their  dying  breath,  and  gold  with  my  parting  touch! 

The  trails  of  your  valleys  reach  vast  and  long  where  your  great 
rivers  meet,  and  your  willing  breast  flows  and  nurses  its  young. 
Great  Mother,  hug  close  your  valleys  while  yet  the  smoke  of  my 
ah-so-qua-ta  shields !  Your  deep-dwelling  lakes  are  pale  shadowed 
and  dim  in  the  hiding  haze  of  my  ah-so-qua-ta  as  it  loses  its  way 
in  their  chasing  waves;  and  over  your  face  the  mist  fal's  low  as 
Go-ho-ne  is  capturing  my  glow  for  his  icy  veil  that  will  cover  you 
down  from  my  peering  sky. 

Great  Mother,  listen!  The  smoke  of  my  ah-so-qua-ta  drifts, 
my  sleep  spirit  waits  for  its  Avinter  dream,  and  I  speed  as  I  go  to 
the  land  of  my  rest.  I  hear  the  voice  of  Go-ho-ne,  it  is  hindering 
and  slow  as  it  weaves  your  blanket  of  feathery  snows.  •  Shrink 
you  strong  from  the  stealing  cold  that  chills  your  breast  where 
your  streams  have  fed. 

Your  veins  will  grow  little  and  race  no  more,  and  your  heart  will 
hush  slow  when  you  turn  from  my  gaze  to  the  dark  where  your 
echoes  hide.  Their  voices  are  stilled,  they  search  no  more  for  my 
Summer  Day.  Her  feet  are  fastened  with  Ga-oh's  thongs  that  bind 
her  from  the  torturing  winds.      Ga-oh  is  kind. 

Your  mountains  will  wake  when  I  come  again,  3^our  mountains 
will  wake,  your  rivers  run  fast,  and  lakes  cradle  low.  Go-ho-ne 
will  flee,  I  will  burn  his  thongs.  Your  heart  will  hear  my  calling 
voice.  Your  seeds  will  climb  to  my  waiting  glow,  and  your  breast 
flow  swift  to  nourish  your  young. 

Great  Mother,  listen!  I  am  A-deka-ga-gwaa,  the  Sun!  I  rule 
the  skies!  I  govern  An-da.  I  cliase  Go-ho-ne.  I  frighten  the 
shriek  of  the  Thunderer's  voice  when  he  furrows  my  paths  with 
his  storms;  but  when  I  touch  the  wings  of  his  flying  clouds,  they 
fold  tlie  rains  fast  and  sift  dews  to  your  thirsting  wiles.  I  scorch 
and  1  burn,  and  I  kill!  I  turn  my  face,  and  the  tempests  come. 
When  I  sleep  in  my  South,  Go-ho-ne  is  bold,  when  I  open  my  eyes, 
Go-ho-ne  (lies,  and  He-no  grows  frightened  and  still! 

I  am  A-deka-ga-gwaa!  I  reign,  and  1  rule  all  your  lives!  My 
held  is  broad  where  swift  clouds  race,  and  chase,  and  climb,  and 


IROQUOIS    MYTHS    AND    LEGENDS  51 

curl,  and  fall  in  rains  to  your  rivers  and  streams.  My  shield  is 
vast,  and  covers  your  land  with  its  yellow  shine,  or  burns  it  brown 
with  my  hurrying  flame.  My  eyes  are  wide,  and  search  every- 
where. My  arrows  are  quick  when  I  dip  them  in  dews  that  nourish 
and  breathe.  My  army  is  strong,  when  I  sleep  it  watches  my 
fields.  When  I  come  again  my  warriors  will  battle  throughout 
the  skies;  Ga-oh  will  lock  his  fierce  winds;  He-no  will  soften  his 
voice ;   Go-ho-ne  will  fly,  and  tempests  will  war  no  more ! 

As  I  sleep  down  to  my  dreams,  the  paths  of  my  sky  land  slant 
crooked  and  small;  the  breath  of  my  ah-so-qua-ta  grows  slow, 
its  panting  fire  dies  black,  its  ashes  are  pale,  the  trails  grow  dark, 
and  my  sleep  spirit  watches  near! 

DEH-OH-NIOTS  THE  EVIL  SOUL  GATHERER 

Sky  color  is  the  Deh-oh-niot,  who  haunts  the  tall  tree  tops  and 
the  high  mountain  crests. 

With  the  face  of  a  wolf,  the  wings  of  a  vulture,  the  bod}^  of  a 
panther  and  claws  like  a  hawk,  the  Deh-oh-niot  wanders  in  the 
**  pathway  of  spirits,"^  and  is  one  of  the  emissaries  Death^  sends  to 
the  earth  to  gather  souls. 

The  sick  fear  him,  the  dying  hear  him  clawing  at  the  door, 
where  he  whines  like  a  cat  if  the  spirit  is  departing,  or  barks  like 
a  wolf  if  it  is  not  ready  to  travel. 

Although  Deh-oh-niot  w^atches  for  his  victims,  and  knows  the 
death  path  which  leads  from  every  lodge  door,  there  are  other 
Invisibles,  guardians  of  the  departing  soul,  who  guide  it  to  its 
further  condition  where  it  may  assume  whatever  form  it  is  to 
inhabit  before  reaching  its  final  rest  place  in  the  Happy  Hunting 
Ground. 

When  watching  the  lodge  of  the  dying,  there  is  a  continual 
struggle  between  Deh-oh-niot  and  these  Invisibles. 

By  the  law  of  Death,  before  whom  all  departing  spirits  must 
pass  on  their  journey,   Deh-oh-niot  can  seize  only  the  evil  of  a 


1  This  is  a  variation  from  the  writer's  version  of  the  myth  which  makes  Ga-sho-dee'to,  not 
De'-on-iot,  the  Soul  Gatherer.  Rather  is  he  the  herald  of  disaster.  An  extract  from  my 
manuscript  notes  may  be  of  service  in  giving  an  idea  of  the  myth.  "  And  did  no  warning 
sign  appear  ?  "  asked  Ohoosta.  "  Yes,  but  we  did  not  know  it  was  an  omen  until  too  late. 
Then  we  remembered  a  blue  (sky  colored)  panther  floating  high  over  the  trees.  He  had 
no  face  but  from  his  tail  shot  flames  of  fire."  (A  comet).  "  So  now  then  you  will  remember 
to  offer  (throw)  tobacco  upon  a  fire,"  said  Ohoosta.  "  Tobacco  incense  is  a  sign  that  death 
and  trouble  are  not  wanted  and  when  he  has  breathed  it  Ga-sho-dee'to  will  go  away  and 
turn  aside  the  danger." 

2  The  milk   way 

3  Son-do-wek'-o-wa  is  the  angel  of  death. 


52  NEW    YORK    STATE    MUSEUM 

Spirit  which  enters  his  domain,  and  even  then  it  may  escape  him 
if,  in  its  earth  existence,  good  has  predominated.  Yet,  should 
Deh-oh-niot  be  able  to  capture  but  a  small  portion  of  a  soul,  he  may 
convey  it  to  Death,  and  be  rewarded  for  his  service. 

If  the  evil  of  a  spirit  had  been  overpowering  while  it  dwelt  on  the 
earth,  and  but  a  fragment  of  good  remained  with  it,  even  then  it 
might  be  strong  enough  to  escape  while  Deh-oh-niot,  with  his 
pantherlike  tail  lashing  wide  and  trailing  hrc  in  his  path,  is  carrying 
it  across  the  skies. 

If,  in  a  fierce  struggle,  the  spirit  should  gain  its  freedom,  Deh- 
oh-niot  will  have  revenge  by  transforming  it  into  a  "  fire  stone," 
and  throwing  it  down  to  the  earth  where  it  may  be  eternally  im- 
prisoned. 

Were  Deh-oh-niot  any  other  than  sky  color,  there  might  be 
escape  from  his  power ;  but  he  can  sit  on  a  tree  where  its  top  blends 
with  the  sky,  and  there  no  one  can  see  him.  When  he  rests  on  a 
mountain  crag,  he  outlines  its  high  reaching,  as  if  the  sky  were 
"  bunching  down  "  in  repose. 

His  death  cry  may  be  mistaken  for  the  mewing  of  the  house 
cat,  or  the  bark  of  a  dog  at  the  door,  for  only  the  dying  can  dis- 
tinguish between  the  voices.  Therefore,  Deh-oh-niot  is  the  dread  of 
each  lodge,  where  he  may  at  any  time  enter  when  Death  sends  him 
to  gather  souls. 

To  hear  the  voice  of  Deh-oh-niot  is  an  evil  omen,  and  some  dire 
calamity  will  follow^  those  who  have  listened  to  it.  If  Deh-oh-niot 
appears  to  a  person  who  is  not  ill,  his  death  will  soon  follow. 

While  Deh-oh-niot  is  possessed  of  the  ferocity  of  the  wolf,  the 
stealthiness  of  the  panther,  the  rapaciousness  of  the  vulture  and 
the  claw  weapons  of  the  hawk;  all  these  are  necessary  in  his  task  of 
gathering  evil  spirits  for  Death. 

When  a  "  fire  stone  "  (meteor)  fiamcs  tli rough  tlic  sky,  "  Deh- 
oh-niot  is  gathering  souls"  ;  and  should  it  fall  to  the  earth,  "  Deh- 
oh-niot  has  pushed  a  soul  from  its  trail." 

When  a  comet  appears  in  the  heavens,  Deh-oh-niot  is  spreading 
his  tail. 


IROOrolS    MYTHS    AND    I.KGENDS  53 

OD  JE-SO  DAH   AND  JI-HEN  YAH,    THE    DANCING    STARS    AND    THE 

SKY  WITCHES 

An  Indian  hunter  was  tcachini^  his  eleven  sons'  the  secrets  of  the 
forest,  and  had  led  them  into  its  innermost  density  where  game 
strode  unafraid  in  its  stillness.  He  had  taught  them  the  hunter's 
step,  which  must  fall  light  as  the  leaf  that  drops  from  its  branch, 
and  had  shown  them  the  haunts  and  the  foot  signs  of  all  the  animals, 
and  on  the  morrow  would  find  for  them  the  deep  pools  where  the 
fish  shoaled  in  secret  or  hid  from  the  sunshine;  and  as  night  had 
shadowed  the  forest  in  its  darkness,  the  hunter  and  his  sons  lay 
down  to  rest. 

As  they  slept,  soft  singing  voices  floated  through  the  still  trees, 
nearer  and  nearer  approaching  till  they  aw^akened  Hai-no-nis, 
the  eldest  of  the  eleven  brothers.  Charmed  by  the  weird  chanting, 
he  aroused  his  brothers  to  listen  to  the  sorcerous  song,  and  they 
follow^ed  as  it  led  through  bewildering  paths  to  a  large  tree  where 
under  its  branches  a  great  circle  widened  its  moon  shadows.  For  a 
time  the  voices  ceased,  but  as  the  brothers  w^aited,  the  song  was 
resumed  in  a  quicker  strain  that  tuned  them  to  swift  dancing  till 
in  the  frenzy  of  its  measure,  they  could  not  cease.  They  implored 
the  Night  Wind  to  guide  them  back  to  their  father,  but  it  passed 
heedlessly  by,  and  the  voices  led  the  brothers  still  further  as, 
delirious  with  motion,  they  danced  onward  and  upward  till  they 
had  left  the  earth  far  beneath  in  their  skyward  flight. 

Day  after  day  the  brothers  danced,  and  day  after  day  the  troubled 
Sun  glanced  after  them  but  could  not  reach  them.  Night  after 
night  the  stars  grew  dizzy  as  the  dancers  swirled  round  the  sky, 
when  Hai-no-nis  disappeared  and  the  song-voices  fainted  far  away. 

Yet  the  dancers  could  not  rest,  and  the  pitying  Moon,  thinking  to 
quiet  them,  left  her  path  and  led  them  to  her  procession  of  stars 
which  was  marching  across  the  night  sky.  But  their  ceaseless 
dancing  set  the  stars  whirling  till  the  Moon,  frightened  at  the  con- 
fusion, transformed  them  to  a  group  of  fixed  stars  and  assigned 

1  Another  version  states  that  the  dancing  party  consisted  of  eleven  young  men  and  boys, 
the  oldest  of  which  was  chosen  the  chief.  They  were  training  for  battles  which  the  future 
should  bring  and  requested  the  parents  to  furnish  them  food  to  eat  during  their  period  of 
training.  The  request  was  refused  several  times.  The  chief  kept  up  their  spirits  by  singing 
and  beating  the  water  drum  whose  ringing  rhythm  charmed  their  feet  to  the  war  dance. 
Their  spirits  were  high  when  they  finished  their  dance  and  they  again  implored  their  several 
parents  for  food.  The  chief  was  angry  when  it  was  refused,  and  grasping  the  wet  drum 
again  said  :  "  We  will  dance  ourselves  away  from  earth  and  leave  it  forever."  He  sang  the 
Ji'-ha-ya  (the  witch)  song  and  roused  the  dancers  to  high  enthusiasm,  bade  them  dance 
and  look  upward  and  listen  to  no  plea  that  might  be  wailed  up  through  the  trees.  Thus 
they  danced  up  to  the  sky,  all  unheeding  of  the  cries  of  terror  and  distress  from  below,  save 
one  who  looked  down  and  fell. 


54  NEW    YORK    STATE    MUSEUM 

them  the  charge  of  the  New  Year  of  the  red  man,  commanding  that 
f orevermore  they  must  dance  over  the  council  house  during  the  te  n 
days  of  his  New  Year's  feast. 

■^iWhen  Hai-no-nis  left  his  brothers  he  followed  the  voices,  and 
discovering  them  to  be  the  Ji-hen-yah  (Sky  Witches),  promised 
that  if  they  would  not  further  torment  his  brothers,  they  should 
dance  forever  in  their  honor. 

And  so  the  brothers  ^  continue  to  dance,  ever  obeying  the  Moon, 
which  sometimes  sends  them  to  return  v.'andering  stars  that  may 
have  lost  their  way  in  the  darkness. 

These  Sky  Witches  frequently  descend  to  the  earth  in  the  dark- 
ness in  search  of  victims  for  their  sky  feasts  which  they  are  ever 
celebrating. 


In  the  astronomical  lore  of  the  paleface,  this  celestial  group  of 
dancing  brothers  is  known  as  the  Pleiades,  the  brilliant  constella- 
tion in  the  neck  of  Taurus.  The  feast  of  the  New  Year,  as  with  all 
others  of  the  Iroquois,  is  regulated  by  the  Moon. 

0-SO-AH,  THE  TALL  PINE,  SPEAKS 

The  spirit  of  the  pine  ^  was  once  a  brave  war  chief  who  led  his 
warriors  to  victory  till  captured  by  his  enemies  and  burned  at 
the  stake. 

In  the  metempsychosis  of  the  Iroquois,  the  liberated  spirit 
of  the  chief  entered  the  pine,  where  it  will  remain  forever  the 
forest  guide  of  the  Indian  people.  It  is  a  fact  that  the  two  topmost 
branches  of  the  pine  point  to  the  east  and  the  west,  thus  furnishing 
a  compass  for  the  red  man  when  lost  in  the  woods.  These  branches 
also  symbolize  the  "  deer  horns,"  the  insignia  that  ranks  a  chief. 

•  Only  seven  of  the  brothers  are  now  commonly  visible  because  some  are  very  small  and 
dance  behind  the  rest.      On  very  clear  nights  those  with  good  eyes  can  see  the  others. 

*  The  myth  setting  forth  the  origin  of  the  pine  is  a  part  of  the  Pleiades  (Dancing  Stars) 
myth,  though  of  a  version  a  little  different  in  some  parts  from  the  one  recorded  by  Mrs 
Converse.  The  legend  relates  that  the  chief  of  the  skyward  dancing  party  hearing  the  cries 
of  his  mother  looked  down.  His  act  was  a  fatal  one  for  he  immediately  fell  like  a  stone 
into  soft  clay,  for  when  he  struck  the  earth  he  entered  it  and  disappeared.  The  mother 
mourned  and  watched  over  his  grave  spot  for  a  year  and  when  springtime  came  again  she 
saw  a  tiny  green  shoot  springing  above  the  sod.  When  the  years  passed  by,  it  became  a 
lofty  evergreen  tree  and  the  people  called  it  O'-so'-ii  (ge-i).  It  was  the  first  of  its  kind  and 
the  soul  and  blood  and  body  of  the  chief  were  in  it.  This  the  people  knew  for  they  heard 
it  sighing  and  moaning  to  its  mates  in  the  heavens  at  night.  A  thoughtless  warrior  slashed 
its  bark  with  his  knife  and  red  blood  poured  out,  and  it  was  human  blood.  "After  many 
years,"  says  the  story-teller,  "  the  feathers  that  dropped  from  the  wide  branches  sprang 
up  into  the  pine  trees  and  these  have  thick  sticky  blood,  but  it  is  good  for  many  things, 
canoes,  ropes  and  medicines.     So  it's  a  good  thing  he  looked  down." 


IROQUOIS    MYTHS    AND    LEGENDS  55 

And  the  Tall  Pine  said:  "  Once  I  walked  the  earth  a  warrior 
chief,  and  in  my  quiver  was  death.  My  arrows  cried  shrill  and  strong 
on  their  journeys  to  kill.  They  were  feathered  for  blood.  They 
were  plunged  with  the  poison  that  slays.  They  were  winged  to  the 
winds  that  found  the  way  in  their  swift  death  flight,  and  they 
never  came  back  to  me ! 

I  was  strong  and  bold,  and  hated  my  foe.  I  was  stealthy,  and 
haughty,  and  strode  like  the  stag  on  my  path.  To  my  listening  ear 
the  death  moan  was  soft  as  the  call  of  the  doe. 

When  I  hunted  my  foe  my  footfall  w^as  still  as  the  feather  that 
drops  from  the  flying  bird,  and  the  earth  knew  no  sign  of  the 
moccasin  track. 

Like  a  wolf  T  .scented  the  blood  of  my  foe  and  his  heart  that 
dripped  sweet  as  the  sunrise  dew,  and  I  followed  him  swift  in  my 
hungry  hunt. 

No  coward  was  I  to  skulk  in  my  path.  I  counted  my  deaths  as 
the  great  eagle  numbers  his  feathers  to  the  morning  sun.  My 
heart  grew  bigger  with  hate  in  its  thirst  for  blood  when  my  brave 
warriors  followed  wherever  I  led,  winding  in  trails  as  the  gliding 
snake  bends,  or  straight  as  the  way  to  the  sky. 

I  was  vengeful  and  fleet,  when  captured  for  death,  and  walked 
through  the  dead  my  arrows  had  left  and  scorned  their  w^eak 
stillness  and  cowardly  sleep. 

I  knew  no  pain  of  the  torture  brand,  I  sang  to  its  flame  my  fore- 
father's song  as  I  welcomed  the  fire  and  red  death  with  scorn,  and 
the  sun  glared  glad  as  it  looked  down  on  me. 

I  knew  no  bruise  as  the  blood  ran  down  to  the  waiting  earth, 
I  knew^  no  sting  when  my  quivering  flesh  curled  in  the  blaze  and 
the  thongs  shrunk  deep  to  my  blackening  bones,  for  my  spirit  was 
strong  and  dared  my  doom  that  the  foe  had  said. 

My  spirit  was  strong,  and  could  not  die.  It  led  my  blood  on 
its  wasting  way  and  nourished  its  flow  as  my  veins  throbbed  fast 
for  the  seeding  roots  of  my  branches  that  boast. 

My  spirit  was  strong  and  guided  each  branch  to  the  sun  and 
winds  as  it  lifted  my  tower  higher  and  higher,  and  knotted  my 
tents  where  wandering  snows  and  the  flying  light  of  the  summer 
sun  halts  and  hides. 

And  my  spirit  said  when  it  builded  me:  '  I  will  make  3'ou  tall, 
and  forever  the  tower  and  guide  of  your  forest  kin.  On  3'our  top- 
most reach  I  will  hang  the  horns  that  as  warrior  you  wore,  and  I 
will  set  them  high.  When  the  sun  sleeps  and  clouds  blanket  low, 
the  kin  of  your  forest  will  know  where  the  east  trail  winds  and  the 
west   trail  guides.' 


56  NEW    YORK    STATE    MUSEUM 

And  my  spirit  said  as  it  builded  me:  '  You  were  fearless  and 
brave  in  your  warrior  life,  and  I  will  spread  your  arms  broad 
against  foes.  Your  swift  running  blood  will  never  pale  and  creep 
to  your  feet.  Grow  strong,  and  tall  as  the  forest  guide.  Grow 
strong,  and  high — the  sky  is  not  far  I  '  " 

And  the  Speaking  Pine  said:  "  My  spirit  has  builded,  and  I 
watch  the  sky.  When  strong  tempests  battle,  I  war  with  their 
rage  as,  in  their  moaning,  voices  return  from  my  dead,  and,  as  of 
old,  I  toss  them  back  to  the  killing  winds. 

When  the  soughing  breeze  passes  my  strong  watchtower,  a  life 
stirs  in  me  that  is  gentle  and  kind  as  the  mother  bird  brooding  her 
young,  and  I  open  my  arms  wide  to  the  singing  wind  that  tunes 
me  to  dreams. 

Thus  forever  I  watch  as  my  horns  lift  to  the  touch  of  the  morning 
sun  and  flush  to  its  west  fire  gloAv. 

I  am  the  Pine  I  the  guide  of  my  forest  kin  I  I  rock  the  sunlights 
to  drowse  in  my  arms  as  the  Avinds  waft  my  fragance  afar.  In  my 
silence  the  night  shadows  dream  of  the  day  as  I  tower  strong  and 
high  and  reach  to  the  sky! ' 


GA-DO-WAAS,  HIS  STAR  BELT,  THE  MILKY  WAY 

Ga-do-waas  dwells  in  the  top  sky,  and  with  his  four  eyes  watches 
every  corner  of  the  earth. 

At  one  time,  Ga-do-waas  was  an  earth  dweller  and  a  hunter, 
but  Vjecause  of  his  presuming  to  celestial  power  and  destroying  all 
the  game,  he  was  transferred  to  the  heavens,  and  watches  the  gate 
through  which  each  soul  passes  to  immortality. 

When  Ga-do-waas  assumed  his  duty  as  soul  watcher,  he  remox-ed 
his  hunting  belt,  which  possessed  the  charm  of  enticing  game,  and 
decorating  it  with  stars,  cast  it  into  space,  where  it  spans  the  entire 
heavens  and  illuminates  each  path'  to  which  he  guides  a  soul. 

So  luminous  is  this  path  that  its  blended  light  reaches  down  to 
the  earth  and  divides  its  rays,  stationing  one  at  each  lodge  where 
a  human  is  dying,  tliat  tlic  (le])arting  soul  may  not  lose  its  way  as 
it  leaves  the  dead. 

No  human  has  seen  these  rays,  they  arc  visible  onl}-  to  tlie  soul. 
The  soutli  wind  acc(;m])anies  the  soul  till  it  reaches  the  gate  where 
Ga-do-waas  watches,  and  as  it  passes  the  portal  of  this  journey 

'  The  relifiious  philosophy  of  the  Iroquois  teaches  that  each  soul  has  its  individual  path 
leading  from  the  soul  house,  the  body,  to  the  great  sky  road,  the  Milky  Way.  The  good 
sky  path  is  called  (ia-o-y;i"-de  he-io-o'-dio'  and  the  evil  .soul's  road.  o-a'-gwCnt. 


IROQUOIS    M  VI  lis    AND    I.KGENDS  57 

place,  he  reaches  into  space  and  o^rasps  a  star  whicli  he  fastens  in 
the  belt,  thereby  to  i^uide  the  soul  on  its  journey. 

When  the  soul  has  crossed  the  entire  heavens,  Ga-do-w^tSs  re- 
moves the  star  from  his  belt,  and  returns  it  to  its  appointed  place 
in  space. 

Though  each  soul  may  pass  through  various  transmigrations 
before  it  departs  from  its  lower  existence,  it  can  not  enter  the 
Happy  Hunting  Ground'  till  it  has  crossed  the  star  belt  of  Ga-do- 
waas,  therefore,  the  Milky  Way,-  to  the  Indian,  is  a  procession  of 
stars,  each  guiding  a  soul.  If  there  is  a  confusion  in  this  proces- 
sion, it  is  because  some  soul  is  disturbed  and  out  of  the  path;  but 
the  star,  which  never  loses  its  way,  will  search  for  it  and  return  it 
to  its  course. 

NYA-GWA-IH,  THE  CELESTIAL  BEAR 

The  Iroquois  had  been  disturbed  by  the  ravages  of  an  enormous 
bear  which  was  devouring  their  winter  game. 

Numbers  of  the  hunters  had  banded  together  and  plodded 
through  all  the  forests  in  search  of  it,  but  to  no  avail.  At  times  it 
would  near  for  a  moment  but  to  distance  their  arrows  in  a  most 
mysterious  way,  and  the  blinding  snow  would  fall  fast  and  thick 
as  if  to  cover  its  track. 

In  the  darkness  it  frequently  prowded  near  the  villages,  when 
the  terrified  people  would  hide  from  its  roaring  voice,  and  a  deep 
snowfall  always  foUow^ed  these  visitations;  and  baffling  all  their 
plans  for  its  death,  the  nya-gw^a-ih  continued  his  ravage  of  plunder. 

The  winter  was  fierce  in  its  cold  blasts,  and  the  snow^s  had  drifted 
mountains  high  in  the  forest ;  the  trails  were  lost ;  the  deer  were 
vanishing,  and  their  haunts  were  strewn  with  their  bones  which 
the  nya-gwa-ih  had  left  behind  him,  when  one  night  each  of  three 
brothers^  dreamed  he  had  found  the  bear,  and  deeply  impressed  by 
the  remarkable  coincidence  on  the  following  morning  they  silently 
left  the  village  and  started  on  their  secret  hunt,  accompanied  by 
their  faithful  dog,  Ji-yeh,  w'hose  keen  nose  ridged  the  snow^  down  to 
the  trail. 

1  The  term  Happy  Hunting  Ground  is  not  strictly  Iroquoian.  The  modern  believers  in 
the  Gaiwiu  term  their  heaven,  "  the  Land  of  the  Creator."  It  is  described,  however,  as  a 
place  where  Indians  will  enjoy  again  the  things  which  a  red  man  most  loves.  Should  be 
"  Place  of  the  Maker.'       Sometimes  the  world  of  spirits  is  called  ga-o-ya"-ge,  Sky  Place. 

2  Handsome  Lake  described  very  vividly  in  the  Gaiwiu  his  experience  on  the  road  of 
souls,  the  Milky  Way,  and  said  that  most  of  the  tracks  that  he  saw  in  the  road  were  those 
of  children.  Going  further  and  looking  at  the  downward  fork  he  saw  the  footprints  of 
adults  only.     The  Milky  Way  is  called  dja-swen'-do*. 

3  The  three  brothers  were  named  as  follows:  the  oldest  Tug-a-wa-ne' ;  the  next  younger. 
Ha-da-wa'-sa-no  or  Ho-we-ta-ho'  and  the  youngest,  Hos'-to'.  The  youngest  was  a  quiet, 
bashful  fellow,  the  next  older  given  to  much  speaking  while  the  oldest  was  a  great  braggart. 


58  NEW    YORK    STATE    MUSEUM 

In  their  pursuing  one  day  they  saw  the  bear.  It  had  pushed 
under  a  snow  bank,  and  was  ravenously  devouring  a  deer.  So 
certain  were  they  of  its  capture,  that  they  cut  down  a  small  pine 
and  made  ready  the  fire  for  cooking  it,  but  when  they  resumed 
their  hunt,  the  bear  had  vanished,  and  there  was  no  trail  of  it  in 
the  swift  falling  snow  which  had  covered  its  track;  and  chagrined 
that  they  had  been  so  near  and  had  failed,  they  decided  not  to 
stop  again  till  they  had  captured  it. 

Having  thus  determined,  they  bundled  the  fire  brush  on  the 
shoulders  of  one  of  the  brothers,^  and  to  their  belts  tied  their  strong 
bags  of  o-na-oh,^  the  roasted  corn  flour  which  would  sustain  them 
whi  e  they  were  running,  and  again  set  out  on  the  chase. 

At  night  they  slept  not ;  during  the  day  they  rested  not ;  for  the 
elusive  shadow  of  the  rapid  running  bear  could  be  seen  on  the 
snow  hills  as  they  ran  to  the  north  sky. 

As  if  avenging,  the  freezing  winds  pursued  them,  the  ice  weighted 
down  their  moccasins,  and  the  pitiless  snows  drifted  near  to  the 
skies;  but  impelled  by  their  dream,  the  intrepid  hunters  faltered 
not  until  they  had  reached  the  end  of  the  flat  earth  where  it  edges 
close  to  the  north  sky.  Then  the  shadow  of  the  bear  disappeared, 
and  the  distant  paths  seemed  enveloped  in  a  vaporous  mist  like  a 
hiding  cloud  that  floats  over  the  water. 

Yet  the  tireless  hunters  would  not  rest,  but  cHmbed  higher  and 
higher  and  farther  away  from  the  earth,  when  again  they  saw  the 
bear,  who  was  now  slow  in  its  path,  yet  mighty  as  it  pushed  the 
white  clouds  before  it,  weaving  an  invisible  net  which  it  cast  over 
the  skies  and  crawled  under  to  rest.^ 

Astray  in  the  strange  place,  the  imtiring  hunters,  who  knew  not 
fatigue  nor  hunger,  rejoiced  when  they  came  near  the  bear  to  find 
him  sleeping.  "  We  will  not  lose  it  now,''  and  will  carry  it  back  to 
our  people,"  was  their  victorious  cry. 

*  Hos'-to',  the  youngest,  bore  the  fagots  and  Ho-we-ta-ho',  the  next  older,  carried  the  kettle 
in  which  to  cook  the  bear. 

2  O-na'-o'  means  corn.  The  parched  com  cake  is  called  o-nS'-so'-kwa  by  the  Senecas 
and  o-na-gwitz-ori  by  the  Mohawks.  It  was  made  by  roasting  dry  shelled  com  on  a  flat 
stone  and  afterward  beating  it  to  a  meal  in  a  mortar.  The  flour  was  mixed  with  maple 
sugar,  wet,  pressed  into  cakes  and  dried.  Dried  chokecherries  were  sometimes  pulverized 
and  added.     This  food  must  be  eaten  sparingly  and  with  plenty  of  water  to  prevent  cramps. 

'  The  net  in  my  version  is  a  cave  and  is  the  constellation  of  Corona  borealis. 

*  The  older  brother  is  the  actual  hunter,  his  next  younger  brother  carries  the  kettle  in 
which  to  cook  the  bear  while  the  youngest  bears  the  fagots  for  the  fire.  The  boastful  older 
brother  fell  behind  in  the  chase  and  the  youngest  passing  by  his  next  older  brother  hurried 
on  and  killed  the  bear  with  his  chunks  of  fire  wood.  The  blootl  dripped  down  and  turned 
the  ma[)lc  leaves  red  while  the  fat,  melted  to  oil  in  the  heat  of  the  chase,  dripped  down  and 
turned  others  yellow.  The  bear  miraculously  revives  before  the  fire  is  kindled  and  the 
pursuit  goes  on  again* 


IROQUOIS    MYTHS    AND    LEGKNDS  59 

The  listening  bear  slowly  opened  its  sleepy  eyes,  and  rising  in 
its  giant  hight,  lifted  the  net  with  its  huge  paws  and,  dragging  the 
hunters  under  it,  drove  thctn  far  away  to  roam  the  broad  skies 
forever!  And  the  hunters  and  their  faithful  dog,  Ji-yeh,  unknow- 
ing their  imprisonment  under  the  invisible  net,  are  ceaselessly 
following  the  snow  bear,  who  ever  eludes  them.* 


In  Ursa  Major,-  the  Iroquois  find  these  three  hunters,  one  with 
the  brush  upon  his  back,  and  close  following  they  trace  the  faithful 
dog,  Ji-yeh. 

^  The  stars  outlining  the  bowl  of  the  "  dipper  "  represent  the  bear  and  the  handle  stars 
are  the  hunters. 

2  The  myth  of  the  celestial  bear  chase  is  one  of  the  most  widely  distributed  in  America. 
That  the  Ursa  Major  of  the  white  man's  astronomical  lore  should  be  the  same  thing  in  the 
Indian's  seems  remarkable  at  first,  and  yet,  when  the  elements  which  suggested  the  com- 
ponent ideas  of  the  myth  are  examined  it  will  be  found  that  to  human  minds  in  the  same 
cultural  stage,  though  separated  by  space  and  time,  the  same  factors  suggest  the  same 
ideas  or  combination  of  ideas.  That  the  idea  of  things  should  be  similar,  therefore,  does 
not  seem  so  strange. 

The  story  of  the  bear  constellation  as  related  by  the  Indians  is  Precolumbian  without 
a  shadow  of  doubt.  The  earliest  explorers  and  missionaries  heard  the  myth  from  the  Point 
Barrow  Eskimos  and  from  the  Zuni  Piieblo  dwellers  of  Arizona,  from  the  Sioux  of  the 
Dakotas,  from  the  Micmacs  of  Nova  Scotia,  and  from  the  Siwash  tribes  of  California.  Still 
it  may  be  objected  that  the  myth  was  of  recent  introduction,  but  if  it  were,  its  details  would 
not  have  presented  so  much  of  a  variation  but  rather  have  conformed  to  the  myth  supposed 
to  have  been  derived  from  European  sources. 

The  suggesting  factors  which  gave  origin  to  the  idea  of  the  bear  as  associated  with  the 
constellation  deserve  some  consideration  here.  The  North  American  Indians,  in  common 
with  other  primitive  people,  were  deeply  impressed  with  all  the  phenomena  of  nature  and 
curious  regarding  their  cause.  Any  similarity  between  the  known  and  the  unknown  was 
noted  and  where  several  real  or  symbolical  similarities  were  observed,  the  unknown  was 
compared  to,  symbolized  by  and  named  from  the  known.  Real  or  pretended  similarities 
were  adduced  both  from  actual  knowledge  and  experience  and  from  preexisting  myths. 
The  primitive  mind  drew  no  dividing  line  between  the  real  and  unreal,  between  ideas  derived 
from  objective  and  subjective  sources.  One  supplemented  the  other  in  his  store  of  data. 
Each  element  formed  material  for  his  premises  and  he  regarded  his  conclusions  sound. 
A  myth  once  evolved  was  the  precedent  upon  which  other  and  more  elaborate  myths  of 
other  things  might  be  built.  If  we  knew  what  the  primordial  myth  of  any  people  was  we 
might  be  able  to  trace  step  by  step  the  history  and  evolution  of  myths.  But  then  we  should 
also  be  compelled  to  ask  what  ideas  suggested  that  myth  and  at  length  we  should  be  reduced 
to  an  analytical  study  of  the  evolution  of  ideas.  We  can  not  do  this  in  a  footnote  and, 
therefore,  we  can  not  clear  every  question  which  may  arise  regarding  a  myth. 

The  bear  constellation  is  one  of  the  most  prominent  in  the  heavens  and  must  have  early 
attracted  the  attention  of  leaders  who  probably  thought  somewhat  as  follows: 

The  four  stars  (which  compose  the  "dipper"  bowl)  suggest  the  four  tracks  or  feat  of  an 
animal.  What  animal? .  .  .  The  den  (Corona  borealis)  suggests  a  cave  in  the  rocks.  What 
mysterious  animal  is  it  that  never  dies  (disappears),  and  though  it  may  turn  on  its  back 
(become  inverted  like  the  constellation  in  late  autumn  and  winter)  to  sleep,  yet  returns 
living  again?  And  who  are  the  stars,  the  seven  stars  that  follow  the  beast,  four  to  become 
lost  and  three  ever  in  sight?  Surely  som3  magical  animil  this  is,  it  mast  ba  a  bear  (re- 
garded by  the  Indians  as  a  most  wise  and  mysteriously  magical  animal).  Its  den  is  like 
a  bear's  den.  It  never  dies,  no,  a  bear  never  does  (from  natural  causes,  the  Indian 
thinks).    Yes,  it  is  a  bear.     The  seven  stars  are  the  pursuers,  the  three  always  visible  are 


60  NEW    YORK    STATE    MUSEUM 

0-JE-A-NEH-DOH,  THE  SKY  ELK 

So-son-do-wah.  the  Hunter.      Ga-ji-son-da.  the  Star  Woman 

W  He  was  a  mighty  hunter,  the  So-son-do-wah  I  ^  The  sun  glanced 
at  the  forest  as  it  beamed  upon  the  earth  with  its  morning  light,  the 
forest  w^here  O-je-a-neh-doh,-  the  Sky  Elk,  stood  silent  as  a  shadow 
as  his  broad  antlers  brushed  back  the  branches  of  an  oak.  Ne-o-ga 
was  bewildered,  the  dazzling  sunbeams  confused  him.  He  had 
wandered  far  in  the  earth  forest  all  the  night.  O-je-a-neh-doh 
knew  not  the  sun,  the  sun  does  not  shine  on  the  elk  fields  of  the 
sky,  so  far  above  it,  whence  O-je-a-neh-doh  had  lingered  too  long 
to  return. 

So-son-do-wah,  who  knew  every  deer  track  in  the  forest  and 
had  watched  through  the  night  with  the  pride  of  a  hunter,  looked 
upon  O-je-a-neh-doh  with  awe.  In  all  the  forests  he  had  never 
seen  such  an  elk,  but  in  the  honor  of  his  hunter  heart  and  by  the 
law  of  his  religion,  he  must  give  all  game  a  chance  for  its  life. 
His  bent  bow  was  waiting,  his  aim  was  sure,  and  his  unerring 
arrow  ready  for  flight  when,  as  a  warning,  So-son-do-wah  shook  a 
small  sapling  and  it  whirred  like  a  partridge  taking  its  flight. 

Alert,  O-je-a-neh-doh  lifted  his  head  as  he  snufl'ed  the  air  and, 
with  a  bound,  sped  through  the  tangled  ways  of  the  hazy  shades 
as  So-son-do-wah  sent  his  swift  arrows  after  him. 

Up  the  rise  and  down  the  low  places,  across  streams,  now  speed- 
ing in  circles,  then  bounding  over  the  hollows,  O-je-a-neh-doh 
raced  and  So-son-do-wah  followed,  near  enough  to  see  his  arrows 
strike  only  to  fall  blunt  to  the  ground. 

Hour  after  hour  the  O-je-a-neh-doh  ran  on,  hour  after  hour 
So-son-do-wah  followed. 

The  noon  sent  its  sun  rays  straight  down  to  the  bushlands;  in 
his  mocking  flight  0-jc-a-neh-doh  sped  on  and  So-son-do-wah 
followed.  Sunset  shaded  the  forest;  yet,  like  a  wild  winged  tiling 
O-je-a-neh-doh  silently   fled  as   So-son-do-wah   followed.        Night 


the  hunters.  Do  they  slay  him?  Yes,  for  he  turns  over.  Now.  why  do  leaves  turn  red 
and  yellow  when  he  turns  over?  Because  his  blood  and  oil  spill  down.  Then  how  does 
he  come  to  life  again?  Ah,  his  spirit  hides  in  the  cave,  enters  a  new  body  "and  starts 
out  again  in  the  spring.  So  this  is  the  reason  for  that  group  of  lights.  I  have  discovered 
what  they  arc. 

A  very  slight  suggestion  may  start  and  give  direction  to  a  train  of  thought  that  results 
the  same  in  independent  minds.  Thus  undoubtedly  the  bear  constellation  myth  had  its 
origin.  The  reader  who  is  interested  in  the  bear  myth  is  directed  to  Salisbury  Ilagar's 
masterful  essay  in  the  Journal  of  American  Folk  Lore,  volume  13,  page  92. 

'  So-son'-do-wih  means  (ircat  Night. 

*  The  name  is  usually  written  Jo-naCn-di'. 


IROQUOIS    MYTHS    AND    LF.GEXDS  6l 

darkened  the  wood  paths,  and  the  speedinj:^  0-je-a-neh-doh  seemed 
one  of  its  shadows;  still  the  lii^dit  footed  So-son-do-wah  followed. 
Tlie  new  risen  moon  looked  down  and  the  stars  faltered  forth  in 
the  red  west  trail  of  the  sun,  when  O-je-a-neh-doh  quiekened  his 
race  and  leaped  up  the  white  headed  hills  of  the  sky  ;  but  So-son-do- 
wah,  still  f()llov^•in5^^  causj^ht  on  the  wini^  of  a  swift  bird  of  the  nif(ht, 
which  hastened  its  flight  and  soared  to  the  farthermost  part  of  the 
sky  where  the  sun  wakes  up  for  the  earth;  yet  O-je-a-neh-doh, 
the  Sky  Elk,  more  fleet  in  his  own  free  fields,  ever  eluded  the  dumb 
arrows  which  sighed  from  So-son-do-wah 's  bow,  until  day  feathered 
the  sky  with  its  plumes  of  red  light,  when  the  night  bird  shook 
So-son-do-wah  from  its  wings  back  to  the  earth.  But  Dawn, 
pitying  the  sky  stranger,  rescued  him  as  he  was  falling,  and 
carrying  him  to  her  lodge  in  the  east  sky,  created  him  her  sentinel 
to  guard  its  door. 

One  other  duty  which  she  assigned  him  was  to  watch  from  the 
sky  hights  the  earth  forest,  the  forest  where  the  sky  night  hunters 
follow  the  game.  And  these  hunters  often  escorted  So-son-do-wah 
back  to  the  earth,  to  guide  them  in  their  paths. 

In  his  travels  the  heart  of  So-son-do-wah  yearned  back  to  the 
earth,  and  he  would  have  fled  from  the  hunters  but  he  could  not 
escape.  Once  when  Day  had  already  hinted  her  coming,  So-son- 
do-wah  saw  a  beautiful  maiden  standing  by  a  low  river  where  she 
had  gone  in  search  of  water.  Swift  as  an  arrow  of  light  a  tender- 
ness quivered  within  his  heart  and,  forgetting  his  skv  Hfe,  he 
gently  approached  her,  but  the  wary  hunters  drew  him  back  to 
the  lodge  of  Dawn.  There  the  heart  of  So-son-do-wah  moaned  in 
its  vigils.  He  could  not  forget  the  river  maiden,  and  frequenlty 
saw  her  face  in  the  river  mists  that  rose  to  the  sky. 

Although  a  celestial  prisoner  and  a  watcher  of  the  night.  Dawn 
had  endowed  him  with  dominion  to  enter  within  some  other  life 
during  the  day  when  he  could  revisit  the  earth,  and  one  spring 
morning,  So-son-do-wah,  who  in  his  love  for  the  maiden  had  deter- 
mined to  find  her,  entered  the  heart  of  a  bluebird  which  had  dipped 
its  wings  in  the  azure  hues  of  the  southern  sky. 

With  the  bird,  So-son-do-wah  followed  the  course  of  the  river, 
singing  "  ji-nya-ah,  ji-nya-ah,  ji-nya-ah,"  and  the  forests  echoed 
"  ji-nya-ah,  ji-nya-ah,  ji-nya-ah  "  until  the  maiden,  who  was 
standing  by  the  river,  heard  the  plaintive  song. 

"  It  is  the  bluebird,"  said  she,  "  spring  is  here!  "  and  in  a  glad 
voice  she  too  called  "  ji-nya-ah,  ji-nya-ah,  ji-nya-ah  "  and  the 
bluebird  came  at  her  call  and  sat  on  her  shoulder  and  nestled  its 


62  NEW    YORK    STATE    MUSEUM 

head  against  her  face  as  she  caressed  it.  Under  the  wing  of  the 
bird  the  heart  of  So-son-do-wah  throbbed  quick  with  love,  but  the 
sun  was  near  and  he  must  return  to  the  sky.  Yet  as  the  bird  dis- 
appeared, the  mournful  cry  "  ji-nya-ah,  ji-nya-ah,  ji-nya-ah  " 
wafted  back  to   the  earth. 

"  Again  in  midsummer,  So-son-do-wah,  grown  restless,  borrowed 
the  body  of  a  blackbird  and  before  dawn  flew  through  the  wood- 
lands whistling  "  ga-go-ji,  ga-go-ji."  On  the  ash,  elm,  oak  and 
pine  he  rocked  in  the  branches,  w^histling  ga-go-ji,  ga-go-ji,  and  he 
swung  on  the  vines  that  climb  through  the  forest,  whistling  ga-go- 
ji,  ga-go-ji  until  a  faint  echo  answered  far  down  the  riverside. 

There  flew  the  blackbird,  there  stood  the  maiden,  Avho  whispered 
"  ga-go-ji,  ga-go-ji,  the  blackbird  is  here!  fruits  are  ripening  and 
the  maize  grows  close  to  the  sun."  And  she  held  out  her  hand 
coaxing  the  bird  down  from  the  tree,  and  the  sun-red  hue  of  his 
shoulder  fringe  flushed  his  night-black  wings  as  he  flew  to  her  call. 

"  Ga-go-ji,"  she  crooned  as  she  stroked  his  soft  wings,  "  I  love 
you,  Ga-go-ji,  you  bring  the  sun  to  the  berries.  The  maize  knows 
your  voice  as  you  lift  from  its  fields."  And  close  to  her  lips  Ga-go-ji 
lifted  his  beak. 

"  It  is  I  !  "  So-son-do-wah  plaintively  sighed  from  the  heart  of  the 
bird,  but  the  maiden  heard  not,  and  Ga-go-ji  flew  back  to  a  forest 
tree  where  shadows  were  hiding. 

In  the  autumn  when  the  trees  shed  their  leaves  and  the  fur  of  the 
elk  grows  long,  So-son-do-wah  crept  into  the  heart  of  a  giant  night 
hawk  w^ho  was  searching  the  rivers  for  prey.  Through  the  mists 
of  the  night  all  over  the  land,  he  called  "  gwa-diis,  gwa-diis,"  but 
the  still  air  held  the  echoless  cry.  Down  by  the  river  far  and  far, 
in  piteous  moans  he  called  "  gwa-diis,  gwa-diis  "  till  near  the  sun- 
rise, when  he  found  the  beautiful  maiden  sleeping  on  the  bank. 

"  She  is  here!  "  whispered  So-son-do-wah  from  the  heart  of  the 
hawk  as  it  swooped  down  and,  lifting  her  to  its  broad  wings,  bore 
her  to  the  skies,  and  all  the  rivers  heard  the  joyful  cry  of  "gwa-diis, 
gwa-diis"  as  it  wafted  down  with  the  dews. 

When  the  maiden  awoke.  Dawn,  who  was  standing  by  the  door 
of  her  lodge,  reproved  So-son-do-wah  for  remaining  so  long  on  the 
earth,  and  transformed  the  maiden  into  a  star.  As  punishment  to 
So-son-do-wah  for  deserting  his  watch  of  her  door,  she  invoked 
the  aid  of  her  warrior  attendants  who  seized  him  :ind  bound  his 
arms.  On  his  forehead  they  placed  the  new  star,  aivl  in  her  hand 
a  flaming  torch,  and  should  he  attempt  to  release  himself,  the 
torch  will  consume  him. 


IROQUOIS    MYTHS    AND    LEGENDS  63 

And  thus  he  remains  So-son-do-wah,  the  human  hunter,  who 
yet  yearns  for  the  star  which  has  never  known  him. 

After  the  disappearance  of  So-son-do-wah,  ^ame  multipHed  in 
the  forests  and  the  deer  stalked  unafraid.  The  Sky  Elk,  who 
roams  restlessly  in  the  celestial  hunting  grounds,  frequently  visits 
the  earth  but  returns  before  sunlight. 


The  Iroquois  relate  that  the  Sun  lights  his  council  fire  by  the 
torch  of  the  Star  Woman  before  he  appears  above  the  horizon. 

This  Star  Woman  of  the  Iroquois,  who  precedes  the  sun  in  the 
east  sky,  is  the  morning  star^  of  the  paleface. 

0-NA-TAH  AND  THE  GA-GAAH,  SPIRIT  OF  THE  CORN,  AND  THE 

CROW 

Hah-g\vch-di-3U,  the  Good  ]\linded.  Hah-gweh-da-et-gah,  the  Bad 
Minded.      Ga-oh,  Spirit  of  the  Winds 

Ga-gaah,  the  Crow^ 

Among  the  birds  which  came  from  the  sun  land,  Ga-gaah  carried 
in  his  ear  a  grain  of  corn  which  Hah-gweh-di-yu  planted  above  the 
body  of  his  Mother  (the  earth),  and  it  became  the  first  grain,  the 
"life"  of  the  red  man.  By  this  birthright,  Ga-gaah,  claiming  his 
share,  hovers  above  the  fields,  guarding  the  young  roots  from  the 
foes  which  infest  them. 

0-na-tah,  Spirit  of  the  Corn 

0-na-tah,  Spirit  of  the  Corn,  and  patroness  of  the  fields,  brings 
the  planting  season  to  the  earth. 

0-na-tah,  chaste  in  her  A^rgin  beauty — the  sun  touches  her  dusky 
face  with  the  blush  of  the  morning,  and  her 'eyes  grow^  soft  as  the 
gleam  of  the  stars  that  floats  on  dark  streams.  Her  night-black 
hair  flares  to  the  breeze  like  the  wind-driven  cloud  that  unveils  the 
sun.  As  she  walks  the  air  draped  in  her  maize,  its  blossoms  plume 
to  the  sun,  and  its  fringing  tassels  play  with  the  rustling  leaves  in 
whispering  promises  to  the  waiting  fields.  Night  follows  her  dim 
w^ay  with  the  dews,  and  Day  guides  the  beams  that  leap  from  the 
sun  to  her  path.  And  the  great  Mother  (earth)  loves  0-na-tah 
who  brings  to  her  children,  the  red  men,  their  life-giving^  grain. 


1  The  Iroquois  call  the  morning  star,  Gen-den'- wit-ha,  It  Brings  the  Day. 

2  The  crow  and  raven  are  among  the  most  magical  of  all  the  "  medicine  "  creatures. 
The  Iroquois  believed  that  the  crows  possessed  great  intelligence  and  sagacity  since  they 
"  hold  councils  and  have  chiefs."  The  spirits  of  the  crow  and  the  raven  figure  prominently 
in  the  rituals  of  the  Little  Waters  Society  and  the  Ih'-dos  Company. 

3  The  three  vegetables,  the  com,  beans  and  squash  were  known  to  the  Onondagas  as 
tu-ne-ha-kwe  meaning  "  these  we  live  on,"  and  to  the  Senecas  as  Dio-he'-ko,  meaning  "  our 


64  NEW    YORK    STATE    MUSEUM 

At  one  time,  0-na-tah  had  tAvo  companions,  the  spirits  of  the 
bean  and  the  squash.  In  the  olden  time,  when  the  bean,  corn  and 
squash  were  planted  in  one  hill,  these  three  sister  plant  spirits,  the 
De-o-ha-ko  were  never  separated.  Each  Avas  clothed  in  the  plant 
which  she  guarded.  The  Spirit  of  the  Squash  was  crowned  with 
the  flaunting  gold  trumpet  blossoms  of  its  foliage,  and  the  Spirit  of 
the  Bean  was  arrayed  in  the  clinging  leaves  of  its  winding  vine,  its 
velvety  pods  swinging  to  the  summer  breeze. 

One  day  when  0-na-tah  had  wandered  astray  in  search  of  the 
lost  dews,  Hah-gweh-da-et-gah,  capturing  her,  sent  one  of  his 
monsters  to  blight  her  fields,  and  the  Spirits  of  the  Squash  and  the 
Bean  fled  before  the  death  winds  which  pursued  them. 

Hah-gweh-da-et-gah  imprisoned  0-na-tah  in  his  darkness  under 
the  earth,  where  she  languished,  lamenting  her  lost  fields;  when  a 
searching  sun  ray  discovered  her  and  guided  her  back  to  her  lands. 

Bewailing  the  desolation  of  the  blight,  and  mourning  the  deser- 
tion of  her  sister  spirits  of  the  bean  and  the  squash,  0-na-tah  made 
a  vow  to  the  Sun  that  she  would  never  leave  her  fields  again;  and 
now  she  holds  her  vigils  alone,  separated  from  her  sister  plants. 

If  her  fields  thirst,  she  can  not  leave  them  to  summon  the  dews. 
When  the  Flame  Spirit  of  the  Sun  burns  the  maize,  0-na-tah  dare 
not  search  the  skies  for  Ga-oh,  to  implore  him  to  vmleash  the 
winds  and  fan  her  lands.  When  great  rains  fall  and  blight  her 
fields,  the  voice  of  0-na-tah  grows  faint,  and  the  Sun  can  not  hear; 
3"et,  faithful,  she  watches  and  guards,  never  abandoning  her  fields 
till  the  maize  is  ripe. 

When  0-na-tah  brings  the  planting  season,  her  crow  flocks 
know,  and  the  birds  whirl  and  call  in  the  sky.  When  invoking  the 
aid  of  the  sun,  0-na-tah  scatters  her  first  corn  over  her  broad  lands, 
the  birds  flutter  down  and  hunt  the  foes  that  follow  the  roots  in  the 
earth. 

When  the  maize  stalks  Ijcnd  low,  0-na-tah  is  folding  the  husks 
to  the  pearly  grains  that  the  dews  will  nourish  in  their  screening 

true  sustenance."  It  is  interesting  to  note  that  anionK  tlic  ancient  .\xtccs  the  spirit  of  the 
maize  was  called   Tonacayohua,  She  Feeds  Us. 

In  the  rites  of  the  green  corn  thanksgiving  the  Dio-he'-ko  arc  saluted  in  the  words  daiet- 
i-non-nioh  dio-he'-ko,  we  salute  our  true  living. 

The  Seneca  women  have,  (and  probably  all  the  other  Iroquois  had),  a  society  called  the 
To-wiis'-sfts,  a  society  compo.sed  solely  of  women.  The  Towi'sas  people  call  themselves 
the  friends  of  the  Dio-he'-ko.  Their  object  is  to  attend  to  the  wishes  of  Naidiohe'ko,  spirits 
of  the  three  sisters,  and  preserve  the  rite  by  which  they  may  be  supplicated. 

Owing  to  the  capture  of  an  entire  lodge  on  its  march  from  one  village  to  another,  two 
warriors  are  now  admitted  as  guards  and  to  keep  them  interested  the  women  have  them 
sing  one  part  of  their  ritual  while  the  women,  for  a  ceremonial  purpose  (not  because  of 
appreciation),  clap  their  han(ls. 


IROOIJOIS    MVIilS    AND    l.l.CKNDS 


6s 


66  NEW    YORK    STATE    MUSEUM 

shade  as  they  fringe  to  the  sun.  When  the  tassels  plume,  0-na-tah 
is  crowning  the  maize  with  her  triumph  sign  and  the  rustling 
leaves  spear  to  the  harvest  breeze. 


The  custom  of  "  blessing  the  fields  "  is  still  continued  among 
some  of  the  Iroquois.  When  the  leaf  of  the  dogwood  is  "  the  size 
of  a  squirrel's  ear,"  the  planting  season  has  come.  Before  the 
dawn  of  the  first  day  of  the  planting,  a  virgin  girl  is  sent  to  the 
fields,  where  she  scatters  a  few  grains  of  corn  to  the  earth  as  she 
invokes  the  assistance  of  the  Spirit  of  the  Corn  for  the  harvest. 

GUS-TAH-OTE,  SPIRIT  OF  THE  ROCK 

Since  the  beginning  of  the  earth,  when  the  Sky  Woman  descended 
to  the  back  of  the  Turtle,  the  strong  rock  had  overhung  the  valley, 
and  since  that  beginning,  Gus-tah-ote,^  the  Spirit,  had  been  im- 
prisoned within  its  silent  majesty. 

Gus-tah-ote  had  seen  all  the  creations  of  earth  grow  and  set 
themselves  in  place.  He  had  seen  each  spirit  of  the  animals  assigned 
to  its  duty  and  power  and  had  waited  with  observing  patience  till, 
by  the  law  of  transmigration,  he  too  had  been  proftered  his  choice 
of  change,  whether  to  the  river,  or  sea,  or  land  or  forest  or  sky. 
He  could  enter  them,  and  whichever  he  might  choose  as  his  future 
abode,  should  be  his. 

"  The  majestic  river  flows  free  through  its  broad  lands;  I  have 
looked  down  upon  it  for  ages.  There,  no  one  would  dispute  my 
possessions,"  thought  Gus-tah-ote.     "  I  will  try." 

As  he  emerged  from  the  rock,  he  trod  his  new  way  bold  and 
fearlessly  strong  and  slipped  into  the  river. 

Down  the  valleys  sped  he,  and  the  rhyming  brooks  echoed  back 
his  free  song  of  joy.  Through  rocky  gorges  he  tossed  tlie  foaming 
waves  to  the  sky,  and  they  came  back  to  him  rainbowed  with 
sunbeams. 

He  wound  around  towering  mountains  and  they  lowered  their 
peaks  and  wrapped  him  in  their  shadows. 

Down  a  steep  fall  he  leaped,  and  exulted  in  rapturous  gladness 
as  he  tangled  the  waves  into  combating  rivals. 

Through  stately  forests  he  floated,  and  tlie  fragant  trees  dipped 
low  their  branches  as  majestically  he  sped  thn^ugli  their  silences. 

On  aii<]  on,  restlessly  drifting,  the  ambitious  river  grew  broader 
till  no  more  Gus-tah-ote  saw  its  green  borders.    Past  the  mountains 


'Meaninj?   'standing  rock. 


IROQUOIS    MYTHS    AND    LEGKNDS  67 

and  forests  he  sped  faster  and  faster,  and  the  river  seemed  to 
sob  as  in  fear  of  departing  from  him  when  a  loud  moaning  thing 
encircled  him  with  its  broad  arms,  a  mountain  of  water  ridged 
high  above  him,  and  Gus-tah-ote  was  swept  down  into  the  gulf  of  a 
great  sea. 

But  the  Rescuer,  who  had  proffered  him  choice  of  the  element 
in  which  he  might  dwell,  reached  down  in  the  sea  and  caught  him 
still  breathing  and  returned  him  to  the  hoar}^  old  rock. 

There  Gus-tah-ote  pondered  and  planned  and  he  thought  as  he 
looked  up  at  the  sun,  "  There  is  the  sky,  it  is  open  and  trackless 
and  leads  to  far  hights.  It  has  no  trap  to  catch  the  strange  traveler, 
I  will  try." 

The  breath  of  the  day  w^as  soft  and  as  gentle  as  sunlight  on  a 
wild  blooming  flower  when  Gus-tah-ote  tried  his  wings. 
J.  He  plumed  them  and  fitted  and    fluttered    them,  and    widened 
them  broad  to  the  air,  and  with  a  sneer  at  the  bound  dow^n  old 
rock  he  flew  high  to  the  sky. 

Down  far  beneath  him  were  the  forests  and  plains  and  mountains 
and  rivers.  Not  far  above  him  the  sun  w^as  crossing  the  sky,  and 
around  and  around  him  was  a  boundless  freedom  that  inspired  a 
new  heart  and  life  to  the  rock-bound  Gus-tah-ote,  who  grew  like 
a  bird  in  his  lilt  through  the  air  as  he  passed  the  great  feathered 
birds  of  the  sky  who  lifted  the  clouds  like  a  curtain  above  them. 
So  near  the  birds  he  had  watched  for  ages!  How^  fair  this  life  of 
freedom!  No  one  to  restrain  him,  no  one  to  govern,  no  stone  to 
fetter  him  fast  in  its  bounds ! 

In  his  new  found  liberty,  Gus-tah-ote  flew  higher,  and  when  he 
looked  down,  the  lands  and  the  mountains  and  forests  and  rivers 
were  far  beneath  him  as  he  entered  the  mist  land  of  clouds.  And 
the  air  grew  chill,  and  a  something  rushed  past  him,  wounding  his 
wings  which  dropped  helplessly  down  when  he  tried  to  outspread 
them.  And  a  shivery  wind  pushed  against  him  and  tore  him  to 
fragments  as  it  whirled  him  over  and  over  in  the  shoreless  sky. 

Bit  by  bit  his  feathers  divided,  and  his  w^eight  growing  un- 
wieldy as  he  tossed  near  to  death,  Gus-tah-ote  fell  down  through 
the  labyrinthed  cloud  fleet,  down  through  the  endless  free  way  to 
the  earth ! 

Senseless,  unknowing,  he  fell,  and  was  prostrate  to  his  death 
when  the  Rescuer  came  and  led  him  back  to  the  rock  within  the 
valley. 

Again  Gus-tah-ote  marveled  and  planned  and  deliberated. 
In  his  flying  he  had  scanned  the  great  earth  as  it  extended  beneath 


68  NEW    YORK    STATE    MUSEUIM 

him.  "  How  fair  its  valleys!  How  far  its  mountains  reach  sky- 
ward! And  its  forests,  one  could  wander  within  these  forever.  No 
one  to  watch,  no  one  to  follow,"  thought  Gus-tah-ote,  and  once 
again  he  gazed  at  the  motionless  rock  with  a  sullen  frown  of  con- 
tempt as  he  walked  forth  from  it  into  the  wide  earth. 

All  through  its  plains  of  plenty  and  its  forests  of  fulness  he 
traveled,  yet  neither  a  bird  nor  a  beast  nor  a  human  was  he,  and 
he  grew  lonely  and  strange  in  the  new  land  life.  In  his  loitering  he 
would  tarry  aw^hile  with  the  animals,  but  they  were  absorbed  in 
their  own,  and  there  was  no  time  for  a  stranger.  Then  to  the  birds 
he  wandered.  The}^  were  nesting,  and  the  days  were  too  short, 
the  sun  too  fast  to  trouble  with  an  unknown.  He  coaxed  the  forest. 
Each  tree  had  its  own  spirit  which  was  leafing  it  and  nourishing 
its  shadows,  Gus-tah-ote  was  an  intruder.  All  over  the  earth  he 
journeyed,  no  place  offered    shelter,  no  life  would  share  with  him. 

Thus  was  he  despairing  when  the  voice  of  the  Rescuer  whispered, 
"  Return  to  your  rock  where  you  can  defy  all  the  earth.  The 
waters  may  overflow  you  but  they  can  not  drown  you ;  the  tempests 
may  strike  you,  they  can  not  overthrow  you;  the  sun  may  glance 
at  you,  it  can  not  burn  you;  the  rains  may  fall  heavy  upon  you, 
they  can  not  blind  you ;  seas  may  drift  to  you  and  overwhelm  you, 
but  they  can  not  push  you  into  their  deep  places;  old  age,  who 
hunts  for  his  victims  all  over  the  earth,  can  not  wrinkle  you;  death 
can  not  pain  nor  claim  you;  unyielding  and  stanch,  you  will  outlive 
all  the  land,  the  seas  and  the  skies!  The  rivers  may  shrink  and 
grow  small  at  your  feet;  the  forests  will  fall  into  the  dust;  the 
whole  earth  will  die  and  fold  itself  over  and  over  ancAv;  you  only 
are  powerful  and  firm.  The  skies  will  change  and  the  stars  grow 
dim  and  smaller;  you  will  watch  from  your  stronghold,  unchanged 
and  changeless!  " 

Gus-tah-ote  listened.  He  had  lauglicd  in  the  rivers  until  he  had 
drifted  lost  in  the  sea;  he  had  winged  the  great  sky,  gleeful  in  his 
race  with  the  clouds,  to  be  tossed  by  the  tempest  and  whirled  to  the 
earth ;  he  had  once  sought  the  earth  to  find  one  vacant  place  which 
called  for  a  spirit,  not  one  on  the  earth! 

In  his  rock  rest  he  had  seen  the  growing  earth  and  sky.  When 
they  were  nameless  infants  he  was  guarding  the  valleys.  From  his 
fastness  he  had  kntnvn  all  thc^se,  and  now  they  reared  above  him  as 
he  skulked  like  a  homeless  coward  beneath  them. 

His  rock?  Yes!  No  more  to  wander  to  the  \ain  things  whicli 
would  crumble  and  fall  to  the  dust  while  he  lingered  beyond  them. 

And  Gus-tah-ote,  the  Rock  S])irit,  dwells  there  content  as  over- 


TR()()r()lS     MN'lllS    AM)    I.l'.C.I'.XI  )S  69 

hanging  the  valley  he  watches  and  guards.  He  is  free  to  wander, 
but  the  river  flows  from  him,  the  sky  lifts  higli  to  the  sun.  and  the 
earth  heeds  Jiim  not! 


This  myth  suggests  the  life  lesson  of  the  red  man  —  contentment. 
He  is  not  ambitionlcss,  Init  slow  to  proht  by  the  example  of  an 
untried  experience. 

GA-DO-JIH  AND  SA  GO-DA  OH,  THE  GOLDEN  EAGLE  AND  THE  HUNTER 

VULTURE 

Origin  of  the  Bird  dance  ' 

The  Ga-do-jih.  the  Golden  Eagle  of  the  far  away  heavens,  is  the 
Head  Chief  of  all  the  birds. 

The  Ga-do-jih  never  visits  the  earth,  but  employs  many  assistants 
upon  whom  he  imposes  various  duties.  To  his  subchief,  Don- yon- 
do,  the  Bald  Eagle,  he  has  assigned  the  mountain  tops  of  the  earth 
land.  Don-yon-do  won  this  distinction  by  his  strength,  acute  sight 
and  extraordinary  powers  of  flight.  The  strong  rays  of  the  sun  can 
not  blind  him.  He  is  proud,  and  his  heart  throbs  to  the  skies;  and 
although  he  swoops  down  to  the  lowlands  for  his  prey,  he  flies  to 
the  highest  mountain  top  to  devour  it. 

From  his  retinue  of  servitors,  Ga-do-jih  has  chosen  many  of  the 
vulture  family,  whose  obnoxious  duties  lead  them  to  plunder  in 
offensive  places.  But  they  are  faithful  in  his  service,  for  it  is  the 
law  of  Ga-do-jih  that  the  earth  must  be  kept  clean. 

Yet  these  proud  ravenous  birds  have  tender  hearts,  and  although 
their  scavenger  life  leads  them  into  base  paths,  Ga-do-jih  does  not 
deny  them  the  pure  air  of  the  sky  nor  the  clear  waters  of  the  earth. 

Among  these  birds  of  prey,  is  Sa-go-da-oh,  the  Hunting  Vulture, 
who  ceaselessly  searches  for  spoil.  All  refuse  of  the  earth  beneath 
and  above,  is  his.  Occasionally  he  passes  Don-yon-do  on  his  sky 
way,  but  the  lofty  spirit  of  Don-yon-do  knows  not  Sa-go-da-oh.  In 
quest  of  his  mountain  crest,  Don-yon-do  swifts  through  the  blue 
of  the  heavens  like  the  flying  wind,  while  Sa-go-da-oh  slowly  soars 
within  the  cloud  nets  and  watches  to  swoop  down  on  his  prey. 

One  day  in  the  long  time  ago,  Jo-wiis,-  a  young  Indian  lad,  was 

1  The  Bird  dance  seen  in  the  Long  House  ceremonies  at  the  Indian  New  Year's  ceremony 
is  the  public  exhibition  of  the  Eagle  Society,  one  of  the  (once)  secret  fraternities  of  the  Sen- 
ecas.  The  dance  is  called  the  ga-ne-gwa-e.  This  society  is  one  of  the  most  influential, 
next  to  the  Ga-no-da,  Ho-noh-tci-noh-gah  (Little  Water  Society).  The  sign  of  member- 
ship in  the  Eagle  Society  is  a  round  spot  of  red  paint  on  either  cheek. 

2  Jo-wiis  means"  chipping  sparrow,"  and  as  a  name  was  regarded  as  one  of  the  preferred. 


70  NEW    YORK    STATE    MUSEUM 

lost  in  the  woods,  and  had  wept  until  nearly  blinded.  For  many 
days  and  nights  the  rain  had  flooded  the  forest,  and  Jo-wiis  could 
not  find  his  home  path.  In  the  black  sky  there  was  no  sun  or 
moon  to  guide  him,  and  hungering  and  faint,  he  had  fallen  on  the 
river  bank  to  die,  when  Don-yon-do,  who  chanced  to  be  flying  across 
the  earth,  discovered  him,  and  lifting  him  on  his  wings,  flew  in 
search  of  an  Indian  village.  Looking  down  in  the  far  below,  he 
discovered  smoke  ascending  from  some  lodges,  and  alighting  left 
Jo-wiis  lying  near  them  and  slowly  winged  away.  The  rain  con- 
tinued to  fall,  and  no  one  had  come  for  the  fast  dying  boy  when 
Sa-go-da-oh,  winging  past  in  search  of  night  prey,  espied  him  and 
closing  in  his  wings,  dropped  to  the  wet  earth  where  the  boy  was 
lying.  Though  Sa-go-da-oh 's  talons  were  long  and  strong,  his 
heart  was  tender,  and  gently  lifting  Jo-wiis,  bore  him  to  the  village, 
but  failing  to  find  his  home,  took  him  to  Ga-do-jih  in  the  sky,  who 
nourished  him  and  grew  to  love  him. 

Ga-do-jih  took  Jo-wiis  to  the  sky  council  house  when  the  birds 
were  celebrating  the  New  Year,  and  taught  him  their  dances;  also 
to  all  the  feasts  throughout  the  year,  teaching  him  the  bird  songs 
and  all  the  laws  of  the  birds,  especially  the  sacred  law  protecting 
their  nests  in  the  spring  and  sheltering  them  in  the  winter.  And 
he  was  shown  the  corn  and  the  grains,  which  Ga-do-jih  told  him 
must  be  shared  with  the  feathered  folk  below.  All  these  laws  he 
was  enjoined  to  impart  to  his  people  when  he  should  return  to  the 
earth. 

Now,  the  Seven  Star  Brothers  (the  Pleiades)  were  dancing  the 
New  Year  dance  over  the  council  house  when  Ga-do-jih  directed 
Sa-go-da-oh  to  return  Jo-wiis  to  the  earth,  and  he -nestled  close 
under  the  wing  of  the  great  bird  during  the  journey. 

Earth  was  sleeping  beneath  her  snow  blanket  when  Jo-wiis 
returned.  Her  streams  were  frozen,  and  her  forests  silent  save 
for  the  keen  voice  of  the  wind  which  wandered  through  their  leaf- 
less loneHness.  Seeing  a  light  in  the  well  remembered  council 
house  where  the  people  were  holding  a  feast  Jo-wiis  entered  and 
related  to  his  astonished  listeners  his  experiences  in  the  sky.  As 
one  of  the  chiefs  remembered  the  lost  boy,  his  strange  tale  was  be- 
lieved, and  it  was  decided  that  he  should  teach  the  people  the  bird 
dances  he  had  learned  in  the  sky,  as  also  the  songs  the  sky  birds 
sing  in  their  councils. 

At  the  end  of  the  feast  it  was  declared,  that,  in  memory  of  the 
wonderful  event,  the  name  Sa-go-da-oh,  the  Vulture,  should  be 
added  to  their  clan  chiefs'  names,  and  be  conferred  upon  Jo-wiis, 
to  whom  the  Vulture  had  been  the  good  friend. 


IROQUOIS    MYTHS    AND    LKCKNnS 


71 


72 


NEW    YORK    STATE    MUSEUM 


By  this  legend,  the  Iroquois  know  the  origin  of  Je-gi-vah-goh-o- 
a-noh,  the  Bird  dance,  which  w^as  brought  by  Jo-Aviis^  from  the  land 
of  the  sky  birds,  and  is  the  most  prominent  dance  of  the  Iroquois. 
It  is  celebrated  at  their  New^  Year  feast,  and  during  its  performance 
the  dancers  imitate  the  motions  of  a  bird,  squatting  low  and  mo\'ing 

The  Bird  Dance 


Arranged  by  Frank  B.  Converse,  Newtown, 
Cattaraugus  Resek\  ation 


,,  u  Moderato. 


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:t^^=^^--t^: 


mj 


.fc- 


fE*EEEi^i==- 


-g— ^-» — * f — 


U- 


«=i=: 


-I \- 


\EJ^z^^^-IZ^=-zB. 


:M 


8^3=.^ 


•# ^ ^ ^ -J 


CODA. 


Shoiil 


—W- 


-t=t: 


±:z^r=^-:z^=^:r-z:  \\ 


Ilaii. 


their  bodies  and  heads  as  if  ])icking  the  grains  of  corn  wliieli  ha\'e 
been  scattered  on  tlie  floor. 

Tliis  dance  reminds  tlie  ])e()pje  of  tlH>  law  of  (ia-do-jih,  tliat  the 
Indian  must  no\n-isli  and  care  foi"  the  l)ir(ls  in  the  winter  as  well 
as  in  the  sunnner  time. 


•  Jo-wiis  is  rc'fianlctl  as  the  foumUr  of  t  lie  luiyle  Society. 


IROOIIOIS     MYTHS    AND    1  .IX'.KN  DS 


73 


74 


NEW    YORK    STATE    MUSEUM 


GA-NUS-QUAH    AND    GO-GON-SA,     THE    STONE    GIANTS    AND    FALSE 

FACES 

Tall,  fierce  and  hostile,  they  were  a  powerful  tribe,  the  Stone 
Giants ! 

They  invaded  the  country  of  the  Iroquois  during  the  earh'  days 
of  the  Confederation  of  the  Five  Nations,  the  Mohawks,  Onondagas, 
Oneidas,  Cayugas,  and  Senecas,  who  had  sent  their  warriors  against 
them  only  to  be  defeated,  and  they  threatened  the  annihilation 
of  the  Confederacy. 

They  were  feared,  not  because  of  their  prodigious  size,  but  they 
were  cannibals  as  well,  and  w^ould  devour  men,  women  and  children. 
The   Shawnees  have  a  legend  of  these  Giants  which  describes 
them  as  at  one  time  living  in  a  peaceful  state,  and  although  power- 
ful, were  gentle,  and  hospitable  in  their 
intercourse  with  the  neighboring  tribes ; 
but   from   some  disturbing  cause  the}^ 
became  restless,  abandoned  their  home, 
and    migrated    to    the    far    northwest 
snow  fields,  where  the  extreme  cold  of 
the  winters  "  froze  away  their  human- 
ity,"  and   they   became    "  men    of    icy 
hearts." 

Unable  to  withstand  the  severity  of 
the  climate,  or  provide  themselves  Avith 
sufficient  food,  the  spirit  of  restless- 
ness again  controlled  them  and  they  be- 
came wanderers,  enduring  all  the  dis- 
comforts and  hardships  of  a  nomadic 
life;  and  subsisting  on  raw  meat  and 
fish,  they  finally  drifted  into  canniba- 
lism, reveling  in  human  flesh. 

In  the  summer  they  would  roll  in  the 
sand  to  harden  their  flesh,  and  their 
bodies  became  covered  with  scales  which 
resisted  tiic  arrows  of  an  enemy.  For  generations  they  had  devas- 
tated nations  before  they  swept  down  upon  the  Iroquois.  There 
they  found  caves  wherein  they  concealed  themselves,  and  would 
sally  forth,  destroying  some  village  and  feasting  on  the  people. 

The  Iroquois  were  being  rapidly  depleted  in  their  numbers, 
when  Ta-ha-hia-wa-gon,  Upholder  of  the  Heavens,  who  had  be- 
stowed upon  them  their  hunting  grounds  and  fisheries,  beholding 


Mask  representing  Spirit  of  tlic 
Harvest 


IROQUOIS    MYTHS    AM)    I  IC.I  XDS 


75 


their  distress,  determined  to  relieve  them  of  the  merciless  invaders, 
and  transforming  himself  to  a  stone  giant,  came  down  to  the 
earth  and  tmited  with  their  tribe. 

Wonderstruck  at  his  marvelous  display  of  power,  they  made 
him  their  chief;  and  he  brandished  his  club  high  in  the  air,  saying, 
"  Now  we  w411  destroy  the  Iroquois,  make  a  great  feast  of  them, 
and  invite  all  the  Stone  Giants  of  the  sky."       In  pretense  of  this 


Member  of  the  False  Face  Company  impersonating  the  Stone  Giant 


intention,  the  Sky  Holder  led  them  to  a  strong  fort  of  the  On-on- 
da-gas  where  he  bade  them  hide  in  a  deep  hollow  in  the  valley 
and  await  the  sunrise,  when  they  would  attack  and  destroy  the 
unsuspecting  people.  But  before  day,  he  scaled  a  high  place  above 
them  and  overwdielmed  them  with  a  great  mass  of  rocks.  Only 
one  escaped,  who  fled  to  the  Alleghany  mountains.  There  he 
secreted  himself  in  a  cave,  wdiere  he  remained  and  grew  in  huge 
strength,  when  he  was  transformed  to  the  myth  Giant,  Ga-nus- 
quah. 


76  XEW    YORK    STATE    :\rUSEUM 

Ga-nus-quah,  the  Depredator 

He  was  vulnerable  onh'  on  the  bottom  of  his  foot.  No  one  could 
hope  to  destroy  him  without  wounding  the  spot  on  his  foot,^  and 
this  was  not  in  the  power  of  a  mortal  to  do;  and  thus  secure,  the 
whole  earth  was  his  path. 

No  human  being  had  ever  seen  him,  to  look  upon  his  face  would 
be  instant  death.  His  trail  could  be  traced  in  the  forests  b}^  the 
fallen  trees  he  had  uprooted  when  they  obsti*ucted  his  way.  His  foot- 
prints were  seen  impressed  on  the  rocks  where  in  his  travels  he  had 
leaped.  If  a  river  opposed  his  going,  he  would  swoop  it  up  with 
his  huge  hands  and  turn  it  from  its  course,  and  so  cross  on  the 
dry  land.  Should  a  mountain  impede  his  way,  with  his  strong  fists 
he  would  push  a  gorge  through  it,  the  more  quickly  to  reach 
the  other  side.  In  the  tumult  of  storms,  his  voice  could  be  heard 
warning  the  Thunderers  away  from  his  cave,  this  Ga-nus-quah, 
the  last  of  the  Stone  Giants ! 

It  was  once  the  fate  of  a  young  hunter  to  meet  this  fear-inspiring 
creature.  During  a  terrific  storm,  the  3'0'ung  hunter,  a  chief, 
blinded  and  bruised  by  the  hail  which  fell  like  sharp  flints,  and 
having  lost  the  trail,  sought  shelter  within  the  hollow  of  a  great 
rock. 

Night  with  its  darkness  deepened  the  shadows,  and  the  young 
hunter  prepared  for  a  night's  sleep,  when  suddenly  the  rock  began 
to  move,  and  from  a  far  recess  a  strange  sound  ai^proached  him. 
At  one  moment,  the  tone  was  brisk  as  the  gurgling  stream,  at  the 
next,  gentle  as  the  lullaby  of  a  singing  brook,  again  to  burst  fortli 
like  the  moan  of  a  tumbling  cataract  or  the  wail  of  a  mad  torrent, 
then  dying  away  as  tenderly  as  the  soft  summer  breeze. 

During  a  pause  in  the  weird  harmony,  the  marveling  young  hunter 
heard  a  voice  addressing  liim  in  a  stentorian  strain,  saying:  "  Young 
warrior,  beware!  You  are  in  the  cave  of  the  Stone  Giant,  Ga-nus- 
quah!  Close  your  eyes.  No  human  being  has  ever  looked  upon 
me.  I  kill  with  one  glance.  Many  have  wandered  into  this  ca\'e; 
no  one  lives  to  leave  it.  You  did  not  conu>  to  Inmt  me;  you  came 
here  for  shelter;  I  will  not  turn  you  awaw  I  will  spare  your  life, 
which  now  is  mine,  but  hencefortli  you  must  obey  my  commands. 
I  will  be  unseen,  but  you  will  hear  my  xoicc.  1  will  be  unknown, 
yet  will  1  aid  you.  From  here  \'ou  will  go  forth,  free  to  li\c  with 
the  animals,  the  birds  and  lish.      All  these  were  vour  ancestors  be- 


'  All  magic  beings  who  possessed  oigottt,  or  wizzardly  power  seem  to  have  been  vulnerable 
only  on  this  portion  of  theiranatomy.  The  Niahgwahe,  another  myth  monster,  is  another 
example  of  an  otgont  creature  who  could  not  be  killed  otherwise. 


IROQUOIS    MYTHS    AND    I.I'.C.KXDS 


77 


fore  you  were  human,  and  hereafter  it  will  be  your  task  to  dedicate 
your  hfe  to  their  honorin^^! 

Whichever  of  these  you  meet  on  your  way,  do  not  pass  until 
you  have  felled  a  strong  tree  and  carved  its  image  in  the  wood 
grain. ^  When  you  first  strike  the  tree,  if  it  speaks,  it  will  be 
my  voice  urging  you  and  you  must  go  on  with  your  task.  When 
the  trees  were  first  set  in  their  earth  mold,  each  was  given  a  voice.' 


Mask  of  the  False  Face  Company  representing   Ganusquah,  the    Stone  Giant,  the  mythica! 

founder  of  the  company 


These  voices  you  must  learn,  and  the  language  of  the  entire  forest. 
Now,  go  on  your  way ;  I  am  watching  and  guiding  you.  Go,  now, 
and  teach  the  mankind  people  kindness,  the  brother  goodness  of 
all  dumb  things,  and  so  win  your  way  to  live  forever!  " 

When  the  young  hunter  opened  his  eyes,  he  was  standing  beside 


1  The  mask  to  become  the  habitation  of  the  Gagonsah  spirit  which  lives  in  the  tree  must 
first  be  carved  on  the  living  tree.  A  ceremonial  fire  is  kindled  and  an  invocation  made 
asking  the  life  of  the  tree  to  enter  the  mask  and  thereby  furnish  it  with  life  that  the  Gagonsah 
spirit  might  enter.  The  tree  was  then  propitiated  by  oflferings  of  tobacco  and  the  mask  cut 
oflf. 

-  According  to  the  teachings  of  the  Jadigohsashooh,  the  False  Face  Company,  each  tree 
has  its  own  voice  which  the  initiated  can  recognize.  When  the  hurricane  twists  down  a 
tree  the  Indian  who  hears  the  death  groan  as  it  falls,  says  "  that  is  a  hemlock,"  or  an  oak 
according  as  he  interprets  the  "  voice."      Generally  he  is  right  in  his  statement,  it  is  said. 


78  NEW    YORK    STATE    MUSEUM 

a   basswood^  tree  which  gradually  transformed  to  a  great  mask, 
and  related  to  him  its  power. 

The  Go-gon-sa  (Mask) 

It  could  see  behind  the  stars.  It  could  create  storms,  and 
summon  the  sunshine.  It  empowered  battles  or  w^eakened  the 
forces  at  w411.  It  knew  the  remedy  for  each  disease,  and  could 
overpower  Death.  It  knew  all  the  poison  roots  and  could  repel 
their  strong  evils.  Its  power  was  life,  its  peace  the  o-yank-wah, 
the  tobacco  which  drowsed  to  rest.  The  venomous  reptiles  knew 
its  threat  and  crept  from  its  path.  It  would  lead  the  young  hunter 
back  to  his  people  when  the  Stone  Giant  directed.  It  said:  "  My 
tree,  the  basswood,  is  soft,  and  will  transform  for  the  molder. 
My  tree  wood  is  porous,  and  the  sunlight  can  enter  its  darkness. 
The  wind  voice  can  whisper  to  its  silence  and  it  will  hear.  My 
tree  wood  is  the  life  of  the  Go-gon-sa.  Of  all  in  the  forest  there 
is  none  other." 

With  this  knowledge,  the  young  hunter  started  on  his  way  carving 
go-gon-sa-so-oh,  (false  faces).  From  the  basswood  he  hewed  them. 
By  the  voice  of  the  Stone  Giant  he  was  guided  to  choose ;  and  well 
he  learned  the  voices  of  all  the  forest  trees  before  he  completed 
his  task. 

In  his  travels  he  met  many  strange  animals  and  birds,  which  he 
detained  until  he  had  carved  them  in  the  basswood;  and  inviting 
them  to  tarry,  learned  their  language  and  habits;  and  though 
fearing  the  Giant's  reproval,  for  he  constantly  heard  his  voice  en- 
couraging or  blaming,  he  learned  to  love  these  descendants  of  his 
ancestors,  and  was  loath  to  leave  them  when  compelled  to  return 
to  his  home. 

Many  3'ears  had  passed  in  the  laborious  task,  and  he  who  entered 
the  cave  a  youth,  had  become  a  bent  old  man  when,  burdened 
with  the  go-gon-sas  he  had  carved,  he  set  out  on  his  return  to  his 
people.  Year  after  year  his  burden  had  grown  heavier,  but  his 
back  broadened  in  strength,  and  he  had  become  a  giant  in  stature 
when  he  reached  his  home  and  related  his  story.- 


» The  proper  wood  for  "  medicine  masks  "  is  the  basswood.  A  mythical  reason  is  given 
for  its  employment  but  the  practical  reason  is  probably  that  it  is  easy  to  carve.  The  Indians 
also  ascribed  medicinal  virtues  to  its  bark  and  used  the  sap  as  a  lotion  for  wounds.  The 
bark  furnished  fiber  for  twine  and  fabrics  and  also  when  peeled  off  in  troughs  furnished 
conduits  that  conveyed  water  from  springs. 

2  The  lost  hunter  became  the  founder  of  the  False  Face  Company  and  instructed  the 
first  band  in  its  ceremonies  and  ritual.  The  editor  found  one  of  the  Stone  Giant's  masks 
in  the  possession  of  a  member  of  the  Cattaraugus  Company  and  purchased  it  for  the  State 
Museum.  It  never  was  used  in  public  ceremonies  in  the  Long  House  but  always  within 
the  company's  lodge. 


IROQUOIS    MYTHS    AND    I.IX.FNDS  79 

KO-NEA-RAW-NEH,  THE  FLYING  HEADS  ' 

The  Long  House  was  new  and  tlie  people  were  tranquil  in  its 
peace  when  they  were  terrorized  by  the  visitations  of  the  Flying 
Heads. 

These  odious  Heads  were  enveloped  in  long,  fire-flaming  hair 
which  streamed  to  the  wind  in  their  flying,  dazzling  and  blinding 
those  who  dared  look  at  them ;  and  armed  with  two  great  bearlike 
paws,  which  were  ever  in  motion  as  if  clutching  at  prey,  they  shot 
through  the  air  like  meteors. 

When  flying,  these  Heads  were  of  enormous  size,  yet,  upon  the 
land  or  among  the  forest  trees,  they  could  become  no  larger  than 
the  head  of  a  bear,  for  which,  but  for  their  flaming  hair  and  repul- 
sive visage,  they  might  sometimes  be  mistaken;  but  whether  in 
the  air  or  upon  the  land,  there  seemed  no  human  power  able  to 
combat  them,  and  the  people  fled  in  horror  whenever  they  ap- 
peared. 

Many  of  the  medicine  men  said  they  were  bad  spirits  "■  who  had 
escaped  from  some  place  of  confinement,  and,  angered  that  the 
people  should  be  dwelling  in  peace,  were  seeking  to  destroy  them, 
while  others  believed  their  coming  portended  some  dire  calamity 
that  would  befall  them;  but,  whatever  the  cause  of  their  coming, 
the  people  were  powerless  to  restrain  them. 

Feasts,  invocations  and  incantations  were  of  no  avail;  drums, 
rattles  and  loud  screaming  shouts  gave  forth  no  sound  w^hen  the 
Heads  appeared,  and  they  heeded  them  not.  Arrows  and  spears 
would  glance  from  their  fiery  hair,  or  break  like  a  dead  branch 
wind-blown  from  the  tree,  and  there  seemed  no  succor  for  the 
people. 

Happily  these  dread  visitations  would  be  interrupted  for  varying 
periods  often  extending  through  several  months,  when  the  people 
would  return  to  their  quiet,  always  hoping  the  Heads  had  departed 
forever. 

A  long  time  had  passed,  so  long  that  the  people  had  nearly  for- 
gotten their  affliction,  when  one  night  at  the  sundown.  De-wan-do, 
an  Iroquois  woman,  with  her  infant  wrapped  in  a  blanket  and 
swung  across  her  shoulders,  was  paddling  her  canoe  across  a  broad 
river.  She  was  hastening  before  the  darkness  should  set  in  when, 
as  she  neared  the  shore,  a  long  shadow  swept  across  her  canoe  and  a 
big  face  lifted  from  the  water,  a  face  whose  flaming  hair  streaked  the 

1  This  is  one  of  the  legends  which  David  Cusick  included  in  his  History  of  the  Six  Nations. 

2  In  some  myths  the  flying  heads  are  false  faces.  The  Mohawks  instead  of  making  the 
Stone  Giant  the  founder  credit  the  Flying  Heads  with  being  the  original  False  Faces. 


8o 


NEW    YORK    STATE    MUSEUM 


waves  like  serpents  of  fire  and  hissed  to  vapors  the  smooth -flowing 
river.  Like  all  her  people,  De-wan-do  knew  the  Flying  Heads, 
and  pressing  her  infant  close  to  her  breast,  she  sprang  to  the  shore 
and  ran  to  the  forest  where  the  game  of  the  day-before  chase  had 
been  left. 

Looking  back  and  seeing  the  Head  following  her,  she  threw  it  a 


IB 


Turtle-shell  rattle  used   by  False   Face  Comi)any 


piece  of  deer  meat  which,  as  it  stopped  to  devour  it,  dehiyed  it  iov 
a  time,  and  De-wan-do  fled.  Througli  aU  the  night  she  ran,  still 
pursued  by  the  Head,  and  that  slie  might  gain  a  moment's  rest, 
she  continued  to  throw  the  deer  meat  until  no  more  was  left. 

The  new  risen  sun  was  coml)ing  tlie  clouds  with  its  sharp-pointed 
rays,  and  though  with  the  light,  l)e-\van-do  could  run  swifter,  still 
the  Head  was  drawing  closer.      Her  meat  w\'is  gone  -what  should 


iRoorois   M\  riis  and  i.fx;i:xi)S  8i 

she  do?  She  tlirew  it  her  blanket,  in  rage  it  tore  it  to  fragments; 
then  her  doeskin  (hvss,  lier  leggings,  moccasins,  piece  by  piece  all 
the  clothes  she  wore  as  still  she  ran  through  the  brush  tangles, 
tearing  wounds  that  were  bleeding  and  weakening,  and  the  Head 
had  nearly  overtaken  her  when,  despairing,  she  remembered  the 
charm  of  an  infant's  moccasin  to  avert  danger,  and  hastily  remov- 
ing one  from  her  child's  foot,  threw  it  behind  her.  At  its  sight  the 
Head  stopped,  and  in  rage  beat  the  air  Avith  its  great  paws.  In 
vain  it  tried  to  avoid  the  moccasin,  and  reeling  and  wandering  as  if 
bUnded,  fell  to  the  ground. 

Hurrying  on  through  the  shade  of  the  forest,  De-wan-do  climbed 
a  tall  pine  where  hidden  in  the  branches  she  rested ;  but  there  soon 
came  the  terrible  creature,  and  l3"ing  down  at  the  base  of  the  tree, 
fell  asleep.  Thinking  the  Head  was  too  tired  to  wake,  De-wan-do 
drew  her  child  to  her,  intending  to  flee  from  the  tree,  when  the 
child  bi-ushed  down  a  bunch  of  pine  needles  which  falling  on  the 
Head,  wakened  it.  Said  the  Head,  "A  porcupine  dwells  in  this 
tree,  and  I  will  kill  it";  and  hurling  stones  at  the  tree,  it  broke  a 
large  branch  which  in  faUing  tangled  the  Head  fast, when  De-wan-do 
dropped  from  the  tree  and  fled  toward  her  home.  But  the  fero- 
cious Head  soon  freed  itself  from  the  branch,  and  spreading  its 
fiery  hair  down  to  the  bushes,  they  were  soon  in  flames,  burning  a 
path  as  they  spread  and  following  De-wan-do  to  her  lodge.  This 
the  Head  knew,  and  guided  by  the  fire  trail,  it  soon  reached  the 
lodge   and   stealthily   entered. 

But  De-wan-do  heard  not.  Suffering  with  hunger  from  her 
long  fasting,  she  was  at  the  hearth  fire  roasting  acorns,  while  her 
infant  la}'  sleeping  near  the  fire.  One  by  one  as  they  burst  their 
shells  she  drew  them  away  and  ate  them,  and  the  astonished  Head, 
approaching  behind  her,  wondered,  for  it  thought  she  was  eating 
the  live  coals.  "  They  must  be  good,"  thought  the  Head,  "  and 
I'll  have  my  share";  and  gathering  the  hot  coals  with  its  paws, 
thrust  them  into  its  mouth  when,  screaming  in  agony,  it  fled  from 
the  lodge  in  a  great  blaze  of  fire  which  drifted  into  the  night ! 

And  the  Head  never  returned.  It  is  believed  that  the  live  coals 
it  had  mistaken  for  acorns  burned  it  to  death. 

THE  FACE  IN  THE  WATER  AND  THE  DEATH  DANCE 

In  the  hollow  of  a  rock  in  a  forest,  was  a  health-giving  spring 
known  to  all  red  men. 

This  spring,  which  possessed  mysterious  power,  was  protected 
by  two  spirits.  From  sunrise  to  noon,  Oh-swe-da,  spirit  of  the 
spruce  tree,  was  its  guardian,  and  this  was  its  "charm  time";  but 


82  NEW    YORK    STATE    MUSEUM 

after  the  noon,  when  "the  shadows  slanted  across  it"  and  Och-do-ah, 
the  Bat,  had  entered  the  rock,  the  spring  became  a  baneful  poison, 
sudden  or  lingering,  as  Och-do-ah  might  will.  No  mortal  should 
near  it  for  healing  when  Och-do-ah  was  enticing  all  things  to  drink 
of  its  death. 

Ah-ne-ah,  Rose  Flower,  who  had  gone  to  the  spring  in  quest  of 
its  water,  was  weaving  the  sweet-smelling  grasses  into  baskets 
and  singing  the  firefly  song  as  she  braided  the  strands  to  its  tune, 
and,  as  happy  as  she  was  beautiful,  had  not  seen  the  noon  nearing 
the  spring,  and  it  was  glinting  the  edge  of  the  rock  when  she  hast- 
ened toward  it. 

As  she  held  her  elm  bowl  to  the  gurgling  water,  it  seemed  never 
to  fill,  and  she  saw  there  a  face  more  beautiful  than  any  she  had 
ever  beheld;  and  the  face  was  smiling  and  nodding  at  her  as  it 
floated  from  side  to  side  of  the  spring,  as  if  coaxing,  then  disap- 
pearing to  return  with  its  enchanting  smile  which  allured  Ah-ne-ah 
by  a  weird  spell  from  which  she  could  not  escape. 

As  she  wondering  gazed,  the  threatening  shadow  entered  the 
spring,  and  when  the  smiling  face  vanished,  something  suddenly 
seized  her  and  bore  her  upward  far  from  the  forest  and,  as  with 
wings,  so  swiftly  flying,  the  wind  which  seemed  following  lagged 
far  behind  them.  Then  hurrying  to  the  earth  below,  they  crossed 
a  broad  river  and  plunged  down  its  cataract  to  a  wide  water, 
w^hich  raged  in  a  fury  of  confusion.  There  Ah-ne-ah  seemed  alone 
in  the  mad  torrent,  save  a  face  which  floated  beside  her,  hideous 
in  its  threatening  frown,  and  she  turned  from  it  in  horror,  and  the 
fierce  water  tossed  her  to  its  bank  wiiere  a  massive  oak  was  up- 
rooted. 

There  again  was  the  face,  which  led  her  down  below  the  earth 
to  a  place  glaring  as  with  flames  and  where  numberless  people 
were  dancing,  carelessly  dancing,  and  among  the  vast  multitude 
passing,  were  some  of  her  own  people  who  had  died  years  before, 
and  who  appealed  to  her  for  pity  as  they  moaned,  "don-de-gwan-de, 
don-de-gwan-de"  (pity  us,  pity  us).  Helpless  and  dumb  in  her 
terror,  some  monster  pushed  her  into  the  circle  of  dancers  where, 
doomed  to  the  fire  dance,  she  felt  herself  blind  and  dying,  when 
she  seemed  to  breathe  a  new  air,  life  restoring  and  fragrant  of 
j)ines  of  the  woodland,  and  as  she  opened  her  eyes  it  was  sunrise 
and  she  stood  by  the  spring! 

By  her  side  was  a  young  warrior  robed  as  the  hunter  robes  for 
the  hunt.  In  his  hand  he  held  a  branch  of  spruce  pine;  on 
his  head  were  two  wings,  one  of  the  owl,  the  other  an  eagle.      Mis 


IROQUOIS    MYTHS    AND    LEGENDS  83 

feet  were  sandaled  with  strips  of  the  deerskin,  and  as  Ah-ne-ah 
looked  into  his  eyes  she  beheld  the  face'"  that  had  ^smiled  to  her 
from  the  spring! 


Seneca  flute  used  in  playing  ceremonial  music 

The  owl  and  eagle-winged  warrior  took  her  hand,  and  as  he 
gently  led  her  to  the  edge  of  the  forest,  related  to  her  the  mystery 
of  her  strange  night  journey. 

He  was  Oh-swe-da,  the  Spirit  of  the  Spruce,  and  guarded  the 
spring  from  the  sunrise  to  its  noon.  With  his  eagle  wing  he  could 
fly  to  the  sun,  with  his  owl  wing  he  could  wander  the  whole  forest 
in  the  night  and  until  the  shadow  was  close  to  its  border. 

Oh-swe-da  had  welcomxcd  her  only  to  warn.  Och-do-ah,  the  Bat, 
was  hovering  in  the  shadow  which  was  so  near,  and  Och-do-ah 
would  destroy.  He  poisoned  the  spring  water  when  the  sun  turned 
away,  and  the  wings  of  Och-do-ah  grew  broader  as  the  night  came. 
He  belonged  to  the  night  and  his  death  watch. 

Oh-swe-da  held  fast  the  elm  bowl  to  warn  Ah-ne-ah  away.  It 
could  not  fill.  She  must  see  the  shadow  and  flee,  but  alas!  the 
Och-do-ah  had  seen  her,  and  had  sent  one  of  his  helpers  to  take 
her  to  the  fires  below  where  the  witches  were  dancing  the  death 
dance. 

But  Oh-swe-da  was  freed  from  the  spring,  and  followed  to  her 
rescue.  He  had  snatched  her  from  the  witch  fire,  and  now  she 
w^as  here!  But  the  penalty  for  lingering  too  late  at  the  spring 
must  be  paid  —  Och-do-ah  w^ould  have  his  prey.  She  had  escaped 
him,  but  was  doomed! 

When  they  had  reached  the  corn  plains  the  story  was  ended, 
and  Ah-ne-ah  returned  to  her  home. 

Soon  after,  there  came  a  pestilence  to  her  people,  and  a  famine 
w^as  upon  them.  Hundreds  fell  victims  to  an  epidemic,  and  da}' 
by  day  the  beautiful  Ah-ne-ah  was  fading  away,  until  one  summer 
morning  at  the  vanishing  of  the  dew  Ah-ne-ah  disappeared.  The 
lodge  where  she  had  faded  to  death  was  empty,  and  when  her 
people  entered  its  door  a  strange  silence  was  there,  not  a  sound 
save  a  rustling  as  of  vanishing  wings  and  the  whirr  of  a  flying  bird. 
But  by  the  side  of  her  couch  were  two  fallen  feathers,  one  of  the 
owl,  the  other  an  eagle! 

But  the  faithful  Ah-ne-ah  had  related  to  her  people  the  terrible 


84 


XEW    YORK    STATE    MUSEUM 


story  of  the  witch  fire,  and  taught  them  its  dance  which  could  no 
more  destroy  them. 

Thus  originated  the  Oh-gi-we/  the  Death  dance  of  the  Iro- 
quois, one  of  the  rites  of  their  Death  watch  which  releases  a 
departed  spirit  from  the  evil  influences  of  the  witches. 

Death  Dance 


jN</0Nf 


Arranged  by  F.  B.  Converse,  1902 


:=1=1: 


1= 


:=1: 


ill 


TON-DA-YENT,  THE  TWELVE  WARRIORS  AND  THE  WHITE  RABBIT 

In  his  youth  he  had  been  evil,  but  when  grown  to  manhood,  he 
had  conquered  his  bad  and  becoming  a  warrior  had  won  great  vic- 
tories for  his  people. 

An  unyielding  leader,  he  was  feared  by  his  foes.  Now  he  had 
passed  from  his  people,  the  Ton-da-yent,  the  war  chief! 

The  wallers  had  wept,  the  death  song  had  been  chanted,  the 
war  paint  lined  his  strong  face,  and  they  had  crowned  him  with 
the  heron  feathers,  the  Iroquois  emblem  of  power.  In  his  hands 
they  laid  his  stone  scalping  knife  and  war  club,  and  robed  in  deer- 
skin, his  dead  body  waited  the  sunrise.  All  the  night  long  it  sol- 
emnly waited. 

When  the  sun  ncarcd  the  east  sky,  they  wrapi)eil  the  dead  war- 
rior in  the  bark  of  the  elm  and  lowered  it  into  the  earth,  .and  an 
aged  priestess,  Ho-non-di-ont,  scattered  small  lumps  of  clay  above 
him,  to  propitiate  the  elements,  earth,  air  and  water,  through 
which  his  s])irit  must  journey  to  its  rest. 


'  The  Oh-Ki-we  is  a  society  with  regular  Icadfis  and  lixt-d  rites.  It  is  sonutiiiics  called 
the  "  Talkers  with  the  Dead."  When  the  unhappy  soul  of  the  dead  member  appears  to 
one  of  the  living  either  in  a  dream  or  in  a  wakinR  vision,  the  ceremony  is  ordered  in  all  haste. 
The  formula  by  which  souls  are  released  from  influences  which  bind  them  unhappy  to  earth 
forms  the  bulk  of  the  Oh-gi-we  ritual. 


IROQUOIS    MYTHS    AND    I.I'.C.I'.NDS  85 

At  twilight  when  the  sun  had  gone,  they  jjlanted  aVjove  him  a 
young  pine ;  Ton-da-yent  had  been  a  brave  warrior,  and  the  passers 
must  know  that  he  was  lying  there. 

A  council  of  condolence  was  called,  at  which  his  successor  would 
be  named,  when  an  unknown  person  appeared,  claiming  to  be  the 
twin  brother  of  the  dead  chief,  and  demanded  that  he  Vjc  given  liis 
name  by  right  of  twin  succession. 

The  people  marveled  greatly  at  the  wonderful  resemblance  he 
bore  to  the  dead  chief  and,  save  a  glowering  fire  which  lurked  in 
the  glance  of  his  eye,  it  seemed  indeed  that  the  Ton-da-yent  had 
returned,  and  the  council  did  not  hesitate  to  grant  his  request. 

His  influence  grew  quick  and  strong  among  the  warriors  who 
had  followed  his  brother,  and  having  declared  his  intent  to  become 
a  war  chief,  they  eagerly  united  with  his  band. 

One  day  he  assembled  his  warriors  and,  selecting  twelve  of  the 
youngest  and  most  stalwart,  told  them  they  were  to  follow  him 
many  suns  aw^ay  where  he  would  hold  council  with  some  foreign 
tribes  whose  friendship  it  was  desirable  to  secure.  The  chosen 
twelve,  proud  of  the  honor  the  chief  had  shown  them,  dressed  them- 
selves in  their  choicest  skins  and  feathers  and  prepared  for  the 
journey,  but  when  ready  to  set  out  an  ominous  stillness  oppressed 
the  air  and  a  black  cloud  came  down,  darkening  their  path. 

"  An  omen  of  ill,"  said  the  medicine  man,  but  the  young  war- 
riors, unlearned  in  the  lore  of  the  mystics,  feared  not. 

Snowtime  to  snowtime  had  come  and  gone,  but  neither  the 
chief  nor  the  warriors  had  returned,  when  one  black  night  the 
death  warning  cry  "  ga-weh,  ga-weh  "  was  heard  wailing  through 
the  village  and  a  gaunt  warrior  entered  a  lodge  and,  "  hushing  " 
the  people,  related  his  story. 

The  warrior's  story 

He  was  one  of  the  twelve  warriors  who  had  followed  Ton-da-yent. 
The  Ton-da-yent  had  led  them  into  the  depths  of  a  forest  and 
down  a  steep  precipice  into  a  dark  place  where  he  confined  them 
and  then  went  away.  Vainly  they  tried  to  escape,  but  through  a 
crevice  in  the  rocks  a  gleam  of  light  entered,  and  they  could  tell 
the  day  from  the  night. 

For  many  suns  the  Ton-da-yent  had  left  them  to  wait  and  watch 
for  his  return,  until  the  food  he  had  given  was  nearly  gone  and 
they  were  despairing,  when  one  night  when  darkness  had  come,  to 
their  great  joy  he  returned,  but  not  to  release  them.      He  coun- 


86  NEW    YORK    STATE    MUSEUM 

seled  them  to  remain  quiet  yet  a  little  longer,  saying  they  were 
still  surrounded  by  a  foe  which  w^as  gathering,  and  if  discovered, 
they  should  be  destroyed.  Then  he  talked  to  them  in  a  monotonous 
voice  which  stupefied  them  to  dull,  heavy  sleep,  and  upon  waking 
the  next  morning,  they  discovered  that  one  of  their  number  was 
missing ! 

Alarmed  at  the  strange  disappearance,  one  of  the  warriors, 
determining  to  remain  awake  when  again  the  Ton-da-yent  should 
come,  filled  his  ears  with  moss  to  deaden  his  sorcering  voice,  and  in 
the  night  when  his  companions  were  sleeping,  saw,  to  his  horror, 
the  blood-thirsting  chief  scalp  one  of  the  number  and  carry  the 
body  away ! 

Night  after  night  came  the  Ton-da-yent  to  repeat  his  murderous 
killings  until  but  he,  the  relator,  alone  remained,  and  believing  that 
he  too  must  die,  was  in  despair. 

But  an  unlooked  for  relief  came  to  him.  During  the  day  a  young 
bear,  seeking  refuge  from  the  storm  which  raged  outside,  crept  into 
the  place  through  an  unknown  opening,  and  the  warrior  starving 
for  food,  killed  it  and,  removing  its  skin,  concealed  himself  within 
it.  In  pretence  of  sleep  he  awaited  the  return  of  the  chief  who, 
in  the  darkness  not  observing  the  warrior's  disguise,  scalped  the 
head  of  the  bear  in  mistake,  and  in  his  hasty  flight  having  neglected 
to  close  the  passage,  the  warrior  escaped.     Here  ended  his  story. 

The  warrior's  story  spread  consternation  among  the  people  and 
the  chiefs  deliberated.  They  decided  that  "  something  was  dis- 
turbing the  spirit  of  the  dead  Ton-da-yent,"  and  that  "  as  by  their 
ancient  law  his  body  must  be  hfted  and  questioned,"  thereupon 
the  grave  of  the  chief  was  opened. 

There,  indeed,  was  the  body,  but  to  their  horror,  they  found 
twelve  scalps,  one  of  them  the  scalp  of  a  bear  and  covered  with 
blood! 

"  It  is  he,  the  blood-thirsting  Ton-da-yent!  "  exclaimed  the 
young  warrior,  and  the  society  for  the  dead  recited  their  chants  for 
"  pacifying  the  unrest  of  a  detained  spirit  "  and  "  talked  to  "  the 
body. 

The  medicine  men  knew  that  the  murderer  of  the  young  warriors 
was  not  the  immortal  Ton-da-yent,  whose  spirit  of  good  had  de- 
parted forever,  but  the  ghoul  of  liis  evil  which  remained  and  had 
assumed  his  form,  and  unable  to  release  itself  from  the  earth, 
had  "  become  restless,"  therefore  it  "  must  be  punished." 

vSo  they  built  a  lodge  of  light  logs  and  boughs,  smearing  it  over 
with  the  pitcli  of  the  pine,  and  placing  therein  a  high  bier,  which 


IROQUOIS    MYTHS    AND    LEGENDS  87 

they  covered  with  furs,  laid  the  body  upon  it,  saying,  for  they 
knew  that  the  ghoul  could  hear  and  was  Hstening,  "  we  will  now 
leave  the  spirit  to  rest,  and  will  bar  fast  the  door  for  fear  of  the 
prowling  wolves." 

Silently  guarding  the  lodge  until  the  sun  had  gone  away,  they 
lighted  the  brush  which  had  been  thrown  upon  it,  and  it  was  soon 
enveloped  in  flames.  As  the  burning  increased,  the  cries  of  the 
ghoul  could  be  heard  pleading  for  release,  and  then  they  knew  that 
their  medicine  men  were  wise. 

The  doomed  ghoul  continued  its  cries  until  the  lodge  was  con- 
sumed, when  there  came  a  loud  "  crackling  "  shriek,  the  head  of  the 
evil  Ton-da-yent  flew  high  in  the  air,  bursting  into  fragments 
and  dropping  a  white  rabbit^  which  ran  fast  to  the  swamps. 


The  twin  souls  of  the  Ton-da-yent  exemplify  the  Iroquois  In- 
dian's theory  of  the  duality  of  a  human  life,  the  good  and  the 
evil.  He  believes  evil  to  be  of  the  earth,  only,  and  that  good,  alone, 
is  immortal. 

The  myth  rabbit,  the  evil  of  the  Ton-da-yent,  lives  in  the  swamps, 
and  during  the  summer  it  assumes  the  color  of  the  grasses ;  in  the 
winter  it  changes  to  white,  as  the  Indian  says  "  white  like  the  snow." 
It  is  very  wary,  fleet  of  foot,  and  rarely  ever  to  be  seen.  From  its 
eyes  gleam  luring  red  fires  which  float  over  the  marsh  lands. 

Its  death  call  "  ga-weh,  ga-weh,"  is  said  to  be  heard  preceding  a 
calamity.  At  all  times  it  is  an  ill  omen,  and  a  death  is  expected  to 
follow  its  warning  cry. 

The  good  spirit  of  the  Ton-da-yent  passed  to  the  skies  with  his 
death,  and  now  abides  there  as  the  Rabbit,  or  Hare,  in  the  celestial 
constellation  situated  directly  under  Orion. 

JI-JO-GWEH,_THE  WITCH  WATER  GULL 

It  was  a  bird  of  night.  Its  vampire  wings  sucked  the  air  in  its 
noiseless  flight.  Its  prey  w^as  life,  bird,  beast,  or  human,  and  blood 
its  craving. 

When  its  wings  touched  the  waves,  the  waters  would  hiss. 
When  it  followed  the  streams  through  the  valleys,  vapors  would 
rise  and  screen  it  from  sight.    Its  breath  was  poison  and  would  kill. 

1  Another  version  of  this  story  relates  that  the  evil  spirit  was  transformed  into  the  screech 
owl.  The  burning  of  otgont  beings  is  common  in  myth  tales  and  the  bursting  of  their 
heads,  from  whence  a  beast  or  bird  typifying  their  evil  disposition  flies,  is  another  common 
feature. 


08  NEW    YORK    STATE    MUSEUM 

If  in  its  flight  a  feather  fell  from  its  wing,  blood  followed  in  drops 
hard  as  flint,  which  would  bruise  to  death  any  living  thing  they 
struck. 

When  it  flew  through  the  air,  it  shriveled  black  clouds  that 
dropped  bad  rain,  and  hideous  reptiles  which  crawled  away  and 
hid  in  the  ground. 

Sunlight  and  moonlight  it  feared,  but  in  black  night  it  roamed 
abroad  a  straggling,  wandering,  blood-thirsting  thing  of  evil; 
and  the  people,  dreading  its  baneful  power,  would  hide  from  its 
sight,  whispering  its  name  in  fear. 

Whence  it  came  was  never  known,  but  for  generations  it  had 
cursed  the  land  with  its  direful  flight.  Many  had  sought  its  life, 
but  their  arrows  would  fall  blunted  to  the  ground,  and  some  cal- 
amity was  sure  to  befall  the  venturesome  hunters.  It  seemed  to 
bear  a  charmed  life,  and,  despairing,  the  people  lived  in  constant 
dread  of  its  visitations. 

But  one  time,  a  voice  whispered  to  a  brave  3'oung  Indian  girl 
that,  if  she  Avould  hew  a  strong  bow  from  the  ash  tree,  and  twine 
it  close  around  with  her  long  black  hair,  and  feather  her  arrow 
with  the  down  from  a  young  eagle's  breast,  she  could  destro}^  the 
venomous  bird. 

Thus  told,  she  climbed  a  high  cHff  to  an  eagle's  nest,  where  she 
found  some  young  birds,  who  spread  wide  their  mouths  for  the 
food  she  had  brought  them;  and  plucking  from  one  a  handful  of 
its  down,  she  hastened  to  her  home  and  bound  it  to  her  arrow  with 
sinew.  She  had  made  a  strong  bow  from  the  ash,  and  Avas  eager 
to  start  on  her  search  for  the  bird,  happy  in  the  thouglit  that  bv 
its  death  she  would  bring  a  deliverance  to  her  people. 

That  no  harm  might  befall  her  should  her  arrow  fail,  she  sought 
the  advice  of  the  medicine  men,  who  placed  upon  her  neck  a  small 
packet  of  sacred  tobacco,  and  called  upon  the  spirits  of  the  good 
to  aid  her.  Thus  guarded,  she  made  her  way  down  to  the  lake 
where  nightly  the  l)ir(l  came  to  drink. 

Cautiously  approaching  the  water,  she  scanned  its  surface  as  she 
listened  but  not  a  sound  could  she  hear  nor  a  living  thing  could 
she  see  in  the  darkness.  "  The  dark  will  befriend  nu\  I  know,  and 
soon  I  will  see,"  she  thought;  and  seeking  a  shelter  under  some 
wild  grapevines  that  would  screen  her,  she  patiently  waited  and 
listened  all  through  tlie  niglit,  but  tlie  demon  l)ir(l  came  not,  and 
weary  with  watching,  she  had  picked  u])  lier  bow  to  return,  when 
a  shriek  rent  the  air  that  sent  a  cliill  to  lier  heart,  and  looking  up, 
she  saw  the  monster  swiftly  circling  the  air  above  her. 


IROQUOIS    M\"I1IS    AM)    I.IXIICiNDS  89 

For  a  moment  she  wavered,  terrified  by  the  sudden  screaming 
of  the  bird,  but  remembering  the  charm  the  medicine  men  had 
given,  her  courage  came  back  to  her,  and  imploring  the  protection 
of  the  good  spirits,  she  drew  her  ash  bow.  To  her  horror  it  was 
limp  as  a  wisp  of  straw !  The  night  dews  had  softened  it,  its  strength 
had  gone,  and  she  knew  not  what  to  do;  for  the  bird  still  shrieked 
above  her,  and  she  felt  that  she  was  doomed.  Though  despairing, 
still  her  faith  remained,  and  she  clasped  the  charm  upon  her  neck, 
and  recalling  the  power  words  of  the  medicine  men,  whispered 
them  to  the  arrow  as  she  again  bent  her  bow,  and  the  arrow  flew 
true  to  its  aim! 

Shrill  and  fast  were  the  shrieks  of  the  bird,  for  the  arrow  had 
pierced  its  heart.  And  its  wild  fluttering  wings  threshed  the  air 
in  its  pain  and  rage  as  it  reeled  headlong  to  the  lake,  lashing  the 
water  to  foam  as  it  sank! 

The  legend  tells,  that  wdien  the  Witch  Gull  disappeared  in  the 
lake,  a  flock  of  wild  birds  arose  from  the  foam,  and  hovering  for 
a  time  over  the  spot,  winged  away  to  the  south.  They  were  the 
white  sea  crow,  a  variety  well  known  to  the  red  man.  These 
birds  had  been  devoured  by  the  Ji-jo-gweh,  and  so  imprisoned 
until  happily  released  by  its  death. 

When,  preceding  a  storm,  the  sea  crows  are  seen  in  hurrying 
flocks,  the  red  man  knows  that  the  spirit  of  the  Ji-jo-gweh  is  driving 
them,  as  his  spirit  is  then  haunting  the  clouds. 

SGAH-AH-SO-WAH    AND    GOT-GONT,   THE    WITCH    HAWK    AND    THE 

WITCH  BEAR  WOMAN 

The  Witch  Hawk  was  hovering.  His  talons  were  ready.  His 
keen  eye  measured  the  sky.  His  dusk-colored  wings  silently 
brushed  the  air  as  the  pinions  of  the  breeze  stir  the  breath  of  the 
night.  The  flight  of  the  Witch  Hawk  was  the  foredoom  of  evil. 
He  could  be  visible  or  invisible,  whichever  might  best  serve  his 
weird  flying,  Sgah-ah-so-wah,  the  Witch  Hawk,  the  dread  of  all 
birds,  who  chase  him  away  from  their  lands. 

Unseen,  one  day  he  was  hovering  over  the  maize  land  where 
0-gas-hah,  an  Indian  woman,  was  toiling  with  her  bone  hoe,  and 
the  maize  bent  low  as  she  fed  it  the  nourishing  earth. 

0-gas-hah  had  strapped  her  young  infant  in  its  ga-yash  (splint 
cradle),  woven  of  sweet-scented  woods,  and  hung  it  on  a  low  branch 
of  an  elm  where  the  summer  breeze  rocked  it  a  song.  A  swift  of 
the  wind  quivered  the  corn  leaves,  and  the  air  seemed  heavy 
with  warnings  as  0-gas-hah  gazed  at  the  sky  and,  thought  she, 


90  NEW    YORK    STATE    MUSEUM 

"  The  Sgah-ah-so-wah  is  wandering,  the  Indian  knows  its  trail  in 
the  winds,  the  Witch  Hawk !"  But  the  sun  went  on  with  its  summer 
day,  and  the  dews  were  falHng  when  0-gas-hah  had  ended  her 
toil  in  the  maize  field,  and  turning  to  bind  her  burden  strap  across 
her  shoulders,  she  discovered  her  child  was  not  there! 

With  a  cry  of  terror  she  fled  to  her  home,  wailing  to  the  skies 
"  It  was  you,  Sgah-ah-so-wah,  it  was  you,  the  Witch  Hawk!  You 
have  taken  my  child!"  And  entering  to  the  sad  desolation  of  her 
lodge,  0-gas-hah  shut  herself  in  with  the  night  and  her  wild  lamen- 
tations. 

The  Witch  Hawk  it  w^as  who  had  taken  her  child  and  carried 
it  to  a  dense  w^oods  where  he  left  it  to  die. 

By  his  power  to  transform  to  a  human,  as  a  warrior  the  Witch 
Hawk  had  once  wooed  0-gas-hah  who,  in  her  strange  distrust, 
had  scorned  him,  and  now  he  had  wounded  her  with  a  weapon 
more  subtle  than  death. 

The  night  dews  fell  on  the  child,  the  dawn  sun  had  ^gleamed 
down  upon  it,  and  a  next  day  was  in  its  deep  shadows  when  a  bear, 
prowling  through  the  dense  place,  came  upon  it  and  thinking  it 
was  a  young  cub,  carried  it  to  its  cave  in  a  north  shelter,  where 
the  cool  winds  fled  from  the  sun. 

Years  passed.  The  infant,  now  grown  to  womanhood  and  still 
nourished  by  the  bears,  had  never  known  she  was  a  human  being 
until  one  morning  there  came  a  hunter  who  related  to  her  the  won- 
ders of  another  life  in  the  world,  where  humans  dwelt.  It  was 
the  Witch  Hawk,  who  had  transformed  to  a  hunter,  and  by  his 
enticing  endowed  her  with  his  own  baneful  powers;  and  teaching 
her  the  ways  of  his  invisible  trails,  the  revengeful  bird  led  her 
away,  and  guided  her  back  to  0-gas-hah 's  lodge  near  the  maize 
field. 

Attired  in  the  doeskin,  her  feet  sheathed  in  porcupined  moccasins, 
and  her  long  hair  braided  with  long  grasses,  the  Hawk  led  her, 
and  well  he  knew  the  way,  to  the  door  of  the  lodge  where  0-gas-hah 
was  crooning  a  child's  song,  a  child  song  of  the  long  ago  of  her 
desolation  in  the  maize  field. 

When  the  sad  0-gas-hah  saw  the  beautiful  maid,  a  strange  thrill 
crept  through  her  heart  as  she  bade  her  welcome  and,  with  true 
Indian  hospitality,  shared  her  home  with  her,  calling  her  Gwi-yee; 
and  0-gas-hah  learned  to  love  the  stranger,  yet  there  seemed  an 
artful  secrecy  always  hovering  around  her  that  palled  like  a  shadow 
within  and  without. 

Gwi-yee  had  strange  vanishings.     She  would  suddenly  disappear 


IROQUOIS    MYTHS    AND    LEGENDS  9 1 

and  return  not  for  many  days,  and  on  her  return  some  calamity 
would  befall  the  people.      She  often  spoke  of  her  home  "  in  the 
far  distant  place  "  where  at  one  time  she  was  content  and  happy, 
but  had  never  invited  any  of  her  friends  to  visit  this  place  of 
her  peace. 

For  days,  weeks  and  months  the  strange  disappearances  con- 
tinued; no  person  knew  where,  no  person  saw  her  when  she 
traveled  away,  and  her  coming  was  silent  as  night. 

The  beauty  and  grace  of  Gwi-yee  had  attracted  the  wooing  of 
many  a  brave  young  chief,^and  there  had  been  combats  of  rivalry, 
but  Gwi-yee,  who  seemed  timid  and  unwilling,  was  wary  of  men, 
yet  should  one  of  them  slight  her,  some  evil  befell  him.  If  in 
his  sorrow,  one  should  plead  when  she  disdainfully  rejected  him, 
disaster  would  come  upon  him,  or  some  member  of  his  family. 
A  favorite  with  them  all,  who  would  suspect  her  haunting  evil! 

There  was  one,  a  proud  young  warrior  who,  as  sign  of  the  marry- 
ing sent  her  gifts.  Tenderly  she  unbound  them  one  by  one,  and 
the  human  that  will  dawn  to  each  heart  was  teaching  its  lesson 
when,  among  the  choice  gifts  of  the  hunt  she  saw  a  great  bearskin. 
"  He  has  killed  my  brother!  "she  sighed,  "  no  more  shall  he  cross 
my  path."  Death  for  death  she  vowed,  and  the  young  warrior 
returned  no  more  to  her  lodge,  and  no  more  returned  to  his  people! 

Gwi-yee  was  the  most  joyous  at  the  feast  and  most  free  at  the 
dance,  yet  when  she  had  departed  there  was  a  grim  silence  that 
no  one  could  solve,  a  haunting  fear  which  none  could  explain;  and 
the  mystery  grew,  hovering  above  the  people. 

Yet  Gwi-yee,  always  kind,  was  ever  willing  to  bear  their  burdens. 
Gwi-yee  shared  her  lodge  with  the  homeless  and  her  food  with  the 
needy;  yet  she  would  suddenly  vanish,  no  one  could  follow  her, 
no  one  could  question  her. 

During  one  of  her  disappearances  a  bear  was  seen  in  the  forest, 
and  several  of  the  young  warriors  foUow^ed  its  tracks  in  the  snow 
to  a  certain  spot  where  the  tracks  disappeared,  and  in  their  place 
the  print  of  a  woman's  moccasin  led  them  to  the  village.  Puzzling 
and  strange  w^as  this!  At  another  time,  a  bear  track  circled  all 
round  the  snow-covered  maize  land,  and  beside  it  was  the  footprint 
of  a  huge  bird,  both  nearing  the  lodge  of  0-gas-hah  where  they 
vanished,  and  in  their  place  the  light  stepfall  of  a  woman  sunk 
in  the  snow  path  that  led  to  the  door.  Who  was  within?  0-gas- 
hah,  crooning  her  child  song  and  Gwi-yee,  just  returned  from  her 
far  distant  home,  and  the  snow  was  fast  melting  from  her  moccasins! 

Thus  the  mystery  grew  around  Gwi-yee,  and  as  the  night  that 


92  NEW    YORK    STATE    MUSEUM 

drapes  in  its  black  shadows,  Gwi-yee  folded  herself  in  the  gloom 
that  threatened  her,  baneful  its  power,  malign  its  darkness  !  Her 
wooers  had  abandoned  her,  the  maidens  shunned  her,  the  old  people 
who  knew  all  the  signs  of  the  witches  feared  her  as  a  thing  of  dread ; 
and  even  the  kind  0-gas-hah  hushed  her  crooning  child  song  as  if 
in  fear. 

The  curse  of  the  Witch  Hawk  had  fallen  upon  her!  Why  had 
he  taken  her  from  her  forest  friends  who  had  nurtured  and  reared 
her?  What  had  she  known  but  the  simple  forests  w^here  the  bears 
had  taught  her  their  liberty  life?  On  their  wide  walks  she  had 
roamed  far  and  free.  The  cheats  and  sorrows  of  the  human  kind 
were  unknowm  to  her  friends,  who  had  taught  her  to  hide  from 
their  killing.  The  forests  and  rivers  and  skies  were  all  hers  where 
unrestrained  she  had  wandered  in  her  wild  wood  life.  Why  had 
the  Witch  Hawk  enticed  her  to  the  restless  uncertain  ways 
of  the  human  ?  She  had  learned  to  love  with  the  human  love  but 
to  be  hated;  she  had  been  kind  but  to  be  scorned,  and  as  a  human, 
lived  but  to  destroy! 

Back  again  to  her  old  life  she  would  flee,  never  to  return  from  its 
peace.  And  the  voice  of  0-gas-hah  was  crooning  like  a  refrain  of 
the  dying  as  Gwi-yee  fled  to  the  forest. 

Foredoomed  was  Gwi-yee.  The  hunters  who  had  preceded  her 
had  surrounded  the  forests  where  they  watched  many  nights. 

The  moon  peered  through  the  snow  laden  trees  as  a  bear  was 
tracking  its  w^ay  in  the  drifts.  Slow  and  more  slow  it  tracked  its 
way  when  a  sw4ft  flying  arrow  pierced  its  heart,  and  it  fell  to  its 
death  in  the  snows.  In  triumph  the  hunters  drew  near,  when 
from  its  body  arose  a  young  maiden  wrapped  in  a  great  light,  a 
young  maiden  dressed  in  doeskin,  her  feet  sheathed  in  porcu- 
pined  moccasins,  her  long  black  hair  braided  with  the  wild  grasses 
of  the  summer,  and  a  hawk  screamed  through  the  forest  as  she 
vanished ! 

"It  was  Gwi-3^ee!"  exclaimed  the  hunter,  "the  Bear  Woman, 
the  witch  who  has  destroyed  us!  " 


Part  2 


MYTHS  AND  LEGENDS 


HARRIET    MAXWELL    CONVERSE 

REVISED    BY    THE    EDITOR    FROM    ROUGH    DRAFTS    FOUND    AMONG 
MRS    converse's    MANUSCRIPTS 

OTT-WAIS-HA,  THE  SOUL 

Its  journey 

With  faith  in  the  immortaUty  of  the  soul,  the  Iroquois  also 
believe  that  each  no-twais-ha  (soul)  has  a  path  which  leads  from 
every  lodge  door  direct  to  the  land  of  the  Great  Maker,  and  that 


Chief  Cornplanter,  of  the  Senecas,  the  tribal  historian  from  whom 
Mrs  Converse  obtained  this  legend 

the  Ott-wais-ha  never  loses  its  identity  in  the  various  transmigra- 
tions through  which  it  must  pass  toward  its  final  rest. 

In  its  earth  tarrying  it  frequently  leaves  its  human  in  the  care 
of  its  mortal,  or  material,  spirit,  to  wander  throughout  the  mysteries 
of  space,  and  in  its  wingings  may  enter  some  other  existence,  either 
bird,  animal  or  reptile,  there  to  tarry  for  a  time  for  knowledge  which, 
when  it  returns  to  its  human,  it  will  reveal  to  him  in  dreams. 

93 


94  NEW    YORK    STATE    MUSEUM 

In  the  few  seconds  of  a  dream,  the  Ott-wais-ha  can  relate  the 
experiences  of  a  lifetime.  If  their  revelation  be  of  special  impor- 
tance, the  dreaming  human  will  remember  it  when  he  awakes,  will 
relate  it  to  a  tribal  dream  prophet  who  will  interpret  its  significance 
which  may  prove  a  guidance  for  the  entire  life  of  the  dreamer.^ 

Should  an  Indian  threaten  "  the  rattlesnake  warns  but  once," 
it  may  be  the  caution  of  a  dream  revelation  which  has  taught  him 
the  mercy  of  a  warning  before  the  thrust  of  death.  Should  an 
Indian  become  hopelessly  depraved  and  fail  to  heed  the  warnings 
of  his  dreams,  it  may  occur  that  the  Ott-wais-ha,  unable  to  endure 
his  depravity,  will  abandon  him  and  descending  to  his  mere  mortal 
existence,  he  will  be  compelled  to  live  out  his  earth  life  bereft  of 
his  immortal  soul. 

But  the  Ott-wais-ha  will  not  desert  its  mortal  unless  by  a  continu- 
ous abuse  of  its  goodness;  and  conscious  of  this,  the  Indian  more 
frequently  makes  his  offerings  and  sacrifices  to  his  evil  spirit  than 
his  good,  for  to  pacify  his  evil  is  the  war  wail  of  his  battle  for 
eternity. 

By  a  legend  of  the  Ott-wais-ha:  One  night  two  hunters  were 
resting  by  the  side  of  a  small  stream  in  the  forest ;  they  were  waiting 
for  the  day  dawn.  One  was  drowsy  in  a  half  sleep,  when  his  wake- 
ful companion,  who  was  watching  the  east  sky,  saw  a  small  spark 
of  fire  pass  from  the  mouth  of  the  sleeper  and  float  in  the  air  to  the 
edge  of  the  stream,  crossing  it  on  a  silvery  willow  leap  which  was 
drifting  to  the  opposite  bank.  Hovering  there  for  a  moment  as  if 
confused  it  finally  entered  the  skull  of  a  small  bird  which  lay  bleach- 
ing on  the  bank  and  disappeared.  The  watching  hunter  did  not 
disturb  his  sleeping  companion,  and  when  at  the  sunrise  he  awoke, 
he  related  a  strange  dream  that  had  come  to  him. 

The  dream 

He  had  left  the  forest  in  a  great  light  and,  as  if  with  wings,  had 
soared  to  a  far  away  land,  and  a  peaceful  water  whose  borders 
reached  from  horizon  to  horizon.     There  he  found  waiting  him  a 

*  The  mystery  of  dreams  was  one  that  profoundly  impressed  the  Iroquois  but  in  this 
they  did  not  differ  from  most  primitive  people.  With  them  every  dream  had  a  meaning 
which  the  dream  interpreter  could  reveal.  One  of  the  ceremonies  at  the  midwinter  festival 
was  the  guessing  of  dreams.  The  Jesuit  missionaries  have  left  some  interesting  accounts 
of  this  custom.  Dreams  determined  the  assembling  of  several  of  the  secret  societies  and 
some  are  said  to  have  originated  thus. 

The  influence  of  dreams  upon  primitive  minds  can  hardly  be  realized  by  any  one  but  the 
close  student  of  savage  races.  Some  seem  to  be  in  a  perpetual  daze  and  almost  unable  to 
distinguish  between  the  imaginative  happenings  of  their  sleep  and  the  actual  happenings 
of  the  waking  state. 

fj?  According  to  Iroquois  lore  the  soul  in  crossing  water  must  have  some  material  boat  or 
bridge,  howsoever  small. 


IROQUOIS    MYTHS    AND    LEGENDS  95 

silver  canoe  which  was  vast  in  dazzling  splendor  as  it  floated  on 
the  waters,  which  bore  him  to  the  furthermost  shore  where  he  met 
a  great  eagle  which,  seeming  to  be  waiting,  guided  him  to  its  home 
whose  pearl-white  dome  touched  the  high  sky  above  the  gray- 
clouds  which  were  hovering  over  the  far  distant  earth  beneath. 

Within  the  dome,  multitudes  of  birds  of  dazzling  plumage  were 
circling  the  air;  some  were  feathered  like  unto  the  rainbow  lines; 
others  as  the  white  snowdrift;  but  the  greater  flock  was  gray  as 
the  night  shadows  and  darkened  the  dome  as  they  winged  past. 
In  a  corner,  dense  with  threatening  blackness,  were  groups  of 
vampires  whose  talons  spread  out  reeking  with  blood,  as  they 
restlessly  reeled  to  and  fro  in  the  strangeness  as  if  searching  for 
prey  that  came  not  to  this  land  of  bird  life.  These  terrors  the 
eagle  seemed  pushing  back  as  they  flocked  to  the  front,  when  from 
amid  the  wheeling  and  whirring  and  the  beating  of  wings  against 
the  still  air,  came  a  voice  sa3ang:  "  Not  so  fast  Ott-w^ais-ha,  you 
are  a  stranger  to  this  sky  way  of  the  birds ;  you  have  left  the  body 
of  your  hunter  below,  who  is  locked  as  fast  to  his  sleep  as  the  root 
to  its  tree.  Here  the  eagle  sleeps  not,  the  vulture  rests  not  and 
its  wings  flutter  for  flight  in  the  darkness  as  the  earth  sleeps  below ; 
your  journeying  is  long;  this  is  but  a  rest  place  on  the  way  to  the 
lands  of  the  Creator.  You  are  too  soon  for  that  trail,  you  can  not 
wait  here.  Even  now^  your  body  below  breathes  to  the  sun;  return 
swift  to  his  day  and  night  earth  life  and  train  it  how  to  live  your 
life;  teach  it  its  evil  and  good;  cry  into  its  ear  the  wail  of  warning 
and  the  shout  of  victory.  We  are  of  the  peace  path  which  you 
will  soon  travel,  but  you  are  not  yet  strong;  the  death  birds  hover 
near,  they  scent  the  blood  of  your  meat,  and  will  drain  it  to  death  !  " 
The  voice  ceased  its  strange  intoning,  a  something  winged  by  the 
dreamer  who  looked  in  vain  for  the  eagle.  The  water,  the  silver 
canoe,  the  myriad  of  birds,  all  had  vanished  as,  w^aking,  the  dreamer 
opened  his  eyes  to  the  sun  which  w^as  sending  its  beams  through 
the  shades  of  the  forest.  "  I  know,  and  will  remember,  I  have 
heard  the  warning,"  said  the  hunter,  as  he  wended  his  way  to  the 
game. 

And  the  dream  to  the  dreamer?  The  spark  of  fire  w^hich  had 
issued  from  the  lips  of  the  sleeper  became  the  Ott-wais-ha,  the 
"  immortal  fire  of  life  ";  the  little  brook  the  "  great  water";  the 
willow  leaf  the  **  silvery  canoe  ";  the  skull  of  the  bird  the  great 
dome  in  which  w^ere  hovering  the  eagle,  the  vulture,  the  vampires, 
the  three  contentious  attributes  of  mortal  life,  the  noble,  the 
degraded,  the  murderous;  all  these  the  Ott-wais-ha  had  shown  to 
its  earth  soul. 


g6  NEW    YORK    STATE    MUSEUM 

Thereafter   the   hunter   would   not   kill   the   eagle,    fearing   the 
vampire  behind  him  which  might  plunder  and  kill. 
The  dream  prophet  knew,  and  could  reveal! 


It  is  the  custom  of  some  Indian  tribes  to  kill  a  bird  above  the 
grave  of  the  newly  dead,  that  its  spirit  may  accompany  the  soul 
on  its  way  to  the  lands  of  the  Maker-of-all.  Other  tribes  release 
a  living  bird  from  a  cage  to  typify  the  release  of  the  spirit  from 
its  body. 

The  Iroquois  says  the  eagle  is  the  only  bird  that  looks  straight 
into  the  eyes  of  the  sun.  He  seeks  his  prey  in  the  low  valleys 
but  has  his  aery  on  the  pinnacles  of  the  mountain  hights. 

GAU-WI-DI-NE  AND  GO-HAY,  WINTER  AND  SPRING^ 

The  snow  mountain  lifted  its  head  close  to  the  sky;  the  clouds 
wrapped  around  it  their  floating  drifts  which  held  the  winter's 
hail  and  snowfalls,  and  with  scorn  it  defied  the  sunlight  which 
crept  over  its  hight,  slow  and  shivering  on  its  way  to  the  valleys. 

Close  at  the  foot  of  the  mountain,  an  old  man  had  built  him  a 
lodge  "  for  a  time,"  said  he,  as  he  packed  it  around  with  great 
blocks  of  ice.  Within  he  stored  piles  of  wood  and  corn  and  dried 
meat  and  fish.  No  person,  animal  nor  bird  could  enter  this  lodge, 
only  North  Wind,  the  only  friend  the  old  man  had.  Whenever 
strong  and  lusty  North  Wind  passed  the  lodge  he  would  scream 
"  ugh-e-e-e,  ugh-e-e-e,  ugh-e-e-e,"  as  with  a  blast  of  his  blustering 
breath  he  blew  open  the  door,  and  entering,  would  light  his  pipe 
and  sit  close  by  the  old  man's  fire  and  rest  from  his  wanderings 
over  the  earth. 

But  North  Wind  came  only  seldom  to  the  lodge.  He  was  too 
busy  searching  the  corners  of  the  earth  and  driving  the  snows  and 
the  hail,  but  when  he  had  wandered  far  and  was  in  need  of  advice, 
he  would  visit  the  lodge  to  smoke  and  counsel  with  the  old  man 
about  the  next  snowfall,  before  journeying  to  his  home  in  the 
north  sky ;  and  they  would  sit  by  the  fire  which  blazed  and  glowed 
yet  could  not  warm  them. 

1  Another  version,  from  the  Senecas,  makes  Ha'-to'  the  Spirit  of  the  Winter  and  O-swi- 
n6'-don',  the  Spirit  of  Warmth.  The  former  is  described  as  an  old  man  who  skulks  about 
in  the  woods  and  raps  the  trees  with  his  war  club,  (ga-ji-wa).  When  the  weather  is  the 
coldest  he  is  the  most  active  and  any  one  can  hear  him  rapping  the  trees.  It  is  a  very  evil 
thing  to  imitate  the  acts  of  any  nature  spirit.  The  penalty  is  to  be  captured  by  the  spirit 
and  pressed  into  its  service.  Ha'-to'  is  deathly  afraid  of  blackberries  and  never  visits  the 
earth  when  they  are  in  blossom.  A  boy  who  had  mocked  Ha'-to'  once  vanquished  him 
V)y  throwing  a  pot  of  blackberry  sauce  in  his  face.  Thus  the  Senecas  use  blackberries  in 
winter  as  a  medicine  against  frost  bites. 


IROQUOIS    MYTHS    AND    LEGENDS 


97 


98  NEW    YORK    STATE    MUSEUM 

The  old  man's  bushy  whiskers  were  heavy  with  the  icicles  which 
clung  to  them,  and  when  the  blazing  fire  flared  its  lights,  illuminat- 
ing them  with  the  warm  hues  of  the  summer  sunset,  he  would 
rave  as  he  struck  them  down,  and  glare  with  rage  as  they  fell 
snapping  and  crackling  at  his  feet. 

One  night,  as  together  they  sat  smoking  and  dozing  before  the 
fire,  a  strange  feeling  of  fear  came  over  them,  the  air  seemed 
growing  warmer  and  the  ice  began  to  melt.  Said  North  Wind: 
"  I  wonder  what  warm  thing  is  coming,  the  snow  seems  vanishing 
and  sinking  lower  in  the  earth."  But  the  old  man  cared  not, 
and  was  silent.  He  knew  his  lodge  was  strong,  and  he  chuckled 
with  scorn  as  he  bade  North  Wind  abandon  his  fears  and  depart 
for  his  home.  But  North  Wind  went  drifting  the  fast  falling  snow 
higher  on  the  mountain  until  it  groaned  under  its  heavy  burden, 
and  scolding  and  blasting,  his  voice  gradually  died  away.  Still 
the  old  man  remained  silent  and  moved  not,  but  lost  in  thought 
sat  looking  into  the  fire  when  there  came  a  loud  knock  at  his  door. 
"  Some  fooHsh  breath  of  North  Wind  is  wandering,"  thought  he, 
and  he  heeded  it  not. 

Again  came  the  rapping,  but  swifter  and  louder,  and  a  pleading 
voice  begged  to  come  in. 

Still  the  old  man  remained  silent,  and  drawing  nearer  to  the 
fire  quieted  himself  for  sleep;  but  the  rapping  continued,  louder, 
fiercer,  and  increased  his  anger.  "  Who  dares  approach  the  door 
of  my  lodge?  "  he  shrieked.  "  You  are  not  North  Wind,  who 
alone  can  enter  here.  Begone!  no  refuge  here  for  trifling  winds, 
go  back  to  your  home  in  the  sky."  But  as  he  spoke,  the  strong 
bar  securing  the  door  fell  from  its  fastening,  the  door  swung  open 
and  a  stalwart  young  warrior  stood  before  him  shaking  the  snow 
from  his  shoulders  as  he  noiselessly  closed  the  door. 

Safe  within  the  lodge,  the  warrior  heeded  not  the  old  man's 
anger,  but  with  a  cheerful  greeting  drew  close  to  the  fire,  extend- 
ing his  hands  to  its  ruddy  blaze,  when  a  glow  as  of  summer 
illumined  the  lodge.  But  the  kindly  greeting  and  the  glowing 
light  served  only  to  incense  the  old  man,  and  rising  in  rage  he 
ordered  the  warrior  to  depart. 

"  Go!  "  he  exclaimed,  "  I  know  you  not.  You  have  entered 
my  lodge  and  you  bring  a  strange  light.  Why  have  you  forced 
my  lodge  door?  You  are  young,  and  youth  has  no  need  of  my 
fire.  When  I  enter  my  lodge,  all  the  earth  sleeps.  You  are  strong, 
with  the  glow  of  sunshine  on  your  face.  Long  ago  I  buried  the 
sunshine  beneath  the  snowdrifts.     Go!  you  have  no  place  here. 


IROQUOIS    MYTHS   AND    LEGENDS  99 

Your  eyes  bear  the  gleam  of  the  summer  stars,  North  Wind 
blew  out  the  summer  starlights  moons  ago.  Your  eyes  dazzle 
my  lodge,  your  breath  does  not  smoke  in  chill  vapors,  but  comes 
from  your  lips  soft  and  warm,  it  will  melt  my  lodge,  you  have  no 
place  here. 

Your  hair  so  soft  and  fine,  streaming  back  like  the  night  shades, 
will  weave  my  lodge  into  tangles.     You  have  no  place  here. 

Your  shoulders  are  bare  and  white  as  the  snowdrifts.  You 
have  no  furs  to  cover  them;  depart  from  my  lodge.  See,  as  you 
sit  by  my  fire,  how  it  drawls  away  from  you.  Depart,  I  say,  from 
my  lodge!  " 

But  the  young  warrior  only  smiled,  and  asked  that  he  might 
remain  to  fill  his  pipe ;  and  they  sat  down  by  the  fire  when  the  old 
man  became  garrulous  and  began  to  boast  of  his  great  powers. 

"  I  am  powerful  and  strong  "  said  he,  "I  send  North  Wind  to 
blow  all  over  the  earth  and  its  waters  stop  to  listen  to  his  voice 
as  he  freezes  them  fast  asleep.  When  I  touch  the  sky,  the  snow 
hurries  down  and  the  hunters  hide  by  their  lodge  fires;  the  birds 
fly  scared,  and  the  animals  creep  to  their  caves.  When  I  lay  my 
hand  on  the  land,  I  harden  it  still  as  the  rocks ;  nothing  can  forbid 
me  nor  loosen  my  fetters.  You,  young  warrior,  though  you  shine 
like  the  Sun,  you  have  no  power.  Go!  I  give  you  a  chance  to 
escape  me,  but  I  could  blow  my  breath  and  fold  around  you  a 
mist  which  would  turn  you  to  ice,  forever! 

I  am  not  a  friend  to  the  Sun,  who  grows  pale  and  cold  and  flees 
to  the  south  land  when  I  come;  yet  I  see  his  glance  in  your  face, 
where  no  winter  shadows  hide.  My  North  Wind  will  soon  return; 
he  hates  the  summer  and  will  bind  fast  its  hands.  You  fear  me 
not,  and  smile  because  you  know  me  not.  Young  man,  listen.  I 
am  Gau-wi-di-ne,  Winter!  Now  fear  me  and  depart.  Pass  from 
my  lodge  and  go  out  to  the  wind." 

But  the  young  warrior  moved  not,  only  smiled  as  he  refilled  the 
pipe  for  the  trembling  old  man,  saying,  "  Here,  take  your  pipe,  it 
will  soothe  you  and  make  you  stronger  for  a  little  while  longer"; 
and  he  packed  the  o-yan-kwa  (Indian  tobacco)  deep  and  hard 
in  the  pipe. 

Said  the  warrior,  "  Now  you  must  smoke  for  me,  smoke  for 
youth  and  Spring!  I  fear  not  your  boasting;  you  are  aged  and 
slow  while  I  am  young  and  strong.  I  hear  the  voice  of  South 
Wind.  Your  North  Wind  hears,  and  Ga-oh  is  hurrying  him  back 
to  his  home.  Wrap  you  up  warm  w4iile  yet  the  snowdrifts  cover 
the  earth  path,  and  flee  to  your  lodge  in  the  north  sky.  I  am 
here  now,  and  you  shall  know  me.     I,  too,  am  powerful! 


100  NEW   YORK    STATE    MUSEUM 

When  I  lift  my  hand,  the  sky  opens  wide  and  I  waken  the  sleep- 
ing Sun,  which  follows  me  warm  and  glad.  I  touch  the  earth  and 
it  grows  soft  and  gentle,  and  breathes  strong  and  swift  as  my 
South  Wind  ploughs  under  the  snows  to  loosen  3'our  grasp.  The 
trees  in  the  forest  welcome  my  voice  and  send  out  their  buds  to 
my  hand.  When  my  breezes  blow  my  long  hair  to  the  clouds,  they 
send  down  gentle  showers  that  whisper  the  grasses  to  grow. 

I  came  not  to  tarry  long  in  my  peace  talk  with  you,  but  to  smoke 
with  you  and  warn  you  that  the  sun  is  waiting  for  me  to  open  its 
door.  You  and  North  Wind  have  built  your  lodge  strong,  but 
each  wind,  the  North,  and  the  East,  and  the  West,  and  the  South, 
has  its  time  for  the  earth.  Now  South  Wind  is  calling  me;  return 
3"0U  to  your  big  lodge  in  the  sky.  Travel  quick  on  your  way  that 
you  may  not  fall  in  the  path  of  the  Sun.  See !  it  is  now  sending 
down  its  arrows  broad  and  strong!  " 

The  old  man  saw  and  trembled.  He  seemed  fading  smaller,  and 
grown  too  weak  to  speak,  could  only  whisper,  "  Young  warrior, 
who  are  you?" 

In  a  voice  that  breathed  soft  as  the  breath  of  wild  blossoms,  he 
answered:  "  I  am  Go-hay,  Spring!  I  have  come  to  rule,  and  my 
lodge  now  covers  the  earth !  I  have  talked  to  your  mountain  and 
it  has  heard;  I  have  called  the  South  Wind  and  it  is  near;  the  Sun 
is  awake  from  its  winter  sleep  and  summons  me  quick  and  loud. 
Your  North  Wind  has  fled  to  his  north  sky;  3^ou  are  late  in  follow- 
ing. You  have  lingered  too  long  over  your  peace  pipe  and  its 
smoke  now  floats  far  away.  Haste  while  yet  there  is  time  that 
you  may  lose  not  your  trail." 

And  Go-hay  began  singing  the  Sun  song  as  he  opened  the  door 
of  the  lodge.  Hovering  above  it  was  a  great  bird  whose  wings 
seemed  blown  by  a  strong  wind,  and  while  Go-hay  continued  to 
sing,  it  flew  down  to  the  lodge  and  folding  Gau-wi-di-ne  to  its 
breast,  slowly  winged  away  to  the  north,  and  when  the  Sun  lifted 
its  head  in  the  east,  it  beheld  the  bird  disappearing  behind  the  far 
away  sky.  The  Sun  glanced  down  where  Gau-wi-di-ne  had  built 
his  lodge,  whose  fire  had  burned  but  could  not  wanii,  and  a  bed  of 
young  blossoms  lifted  their  heads  to  the  touch  of  its  beams.  Where 
the  wood  and  the  corn  and  the  dried  meat  and  fish  had  been  heaped, 
a  young  tree  was  leafing,  and  a  bluebird  was  trying  its  wings  for  a 
nest.  And  the  great  ice  mountain  had  melted  to  a  swift  running 
river  which  sped  through  the  valley  bearing  its  message  of  the 
springtime. 

Gau-wi-di-ne  had  passed  his  time,  and  Go-hay  reigned  over  the 
earth ! 


IROQUOIS    MYTHS    AND    LEGENDS  lOI 

Some  writers  have  credited  this  legend  to  the  Ojibwas,  but  for 
many  generations  the  Iroquois  have  claimed  it  as  their  own. 

NEH  JO-GA-OH,  THE  MYTH-DWARF  PEOPLE 

GA-HON-GA,   THE   STONE  THROWERS 

Among  the  fable  folk  of  the  Iroquois,  the  Jo-ga-oh,  or  invisible 
little  people  are  beings  empowered  to  serve  nature  with  the  same 
authority  as  the  greater  spirits. 

These  little  people  are  divided  into  three  tribes,  the  Ga-hon-ga 
of  the  rocks  and  rivers,  the  Gan-da-yah  of  the  fruits  and  grains 
and  the  Oh-dan-was  of  the  underearth  shadows. 

The  Ga-hon-ga,  guardians  of  the  streams,  dwell  in  rock  caves 
beside  the  waters  and  though  dw^arf  in  being  are  gigantic  in  strength. 
They  can  uproot  the  largest  tree  by  a  twist  of  the  hand  and  hurl 
massive  rocks  into  the  rivers  to  lift  the  waters  when  floods  threaten. 
They  have  frequently  visited  Indians  in  awake  dreams  and  led 
them  to  their  dwelling  places  and  then  challenged  them  to  feats 
of  strength,  such  as  playing  ball  with  the  rocks,  often  hurling  them 
high  out  of  sight  in  the  air.  Because  of  this  fondness,  the  Indians 
often  called  them  "  Stone  Throwers."  ^ 

When  a  drought  parches  the  land,  the  Indian,  wise  in  mystery 
ways,  goes  far  into  the  forests  and  searches  along  the  mountain 
streams  until  he  finds  the  signs  of  the  Ga-hon-ga.  These  are  little 
cup-shaped  hollows  in  the  soft  earth  that  edges  the  streams  and 
are  the  promise  of  rain.  The  Indian  carefully  scoops  up  these  hol- 
lows in  the  mud  and  dries  them  on  a  fragment  of  bark  in  the  sun. 
They  are  the  "  dew  cup  charms  "  that  placed  in  a  lodge  attract 
the  Gan-da-yah  of  the  fruits  and  grains  who  begin  immediately 
their  activity  in  the  ground  of  the  garden. 

In  their  province  of  watchfulness  they  instruct  the  fish,  direct- 
ing their  movements  and  giving  them  shelter  in  their  deep 
water  caves  if  pursued  by  merciless  fishermen  or  confused  in  the 
whirl  of  the  flood.  They  know  the  twists  of  every  trap  and  will 
loosen  them  to  release  the  captive  fish,  when  they  deem  it  wise  to 
do  so.  They  can  command  a  fruitful  or  barren  season  and  unless 
propitiated  frequently  punish  negligence  with  famine. 

1  The  Stone  Throwers  are  a  band  of  elves  who  are  fond  of  playing  harmless  pranks. 
Should  one  offend  them,  however,  the  prank  may  cease  to  be  harmless.  An  Indian  who 
discovers  that  he  has  been  punished  by  them  at  once  holds  a  proper  ceremony  for  their 
propitiation.  Mr  M.  R.  Harrington  who  questioned  the  Oneidas  regarding  their  belief 
in  the  Jo-ga-oh  was  told  that  when  a  good  round  stone  was  needed  for  a  hammer  or  corn 
crusher  that  an  Indian  would  go  down  to  a  creek  and  place  an  offering  of  tobacco  beneath 
a  flat  stone  and  returning  the  next  day  find  within  the  radius  of  a  man's  length  a  stone  just 
suitable  for  his  purposes. 


102  NEW    YORK    STATE    MUSEUM 

By  a  legend  of  these  Ga-hon-ga,  at  one  time  an  abandoned  or- 
phan boy^  was  playing  by  the  side  of  a  river  where  one  of  these 
little  people  w^as  paddling  his  canoe.  The  boy  was  invited  to  take 
a  ride  but  the  canoe  was  so  small  that  he  at  first  refused.  By 
continual  urging,  however,  the  little  rock  thrower  induced  the  boy 
to  venture  in,  when  with  a  single  stroke  of  the  paddle  he  swept 
the  canoe  high  from  the  bosom  of  the  river,  up  into  the  air  and 
into  the  side  of  a  cliff  that  towered  from  the  mouth  of  the  river. 
They  had  entered  a  cave  filled  with  the  old  and  the  young  of  the 
little  folk  who  began  their  Joy  dance  in  honor  of  their  visitor,  the 
orphan  bo3\ 

Dwelling  with  these  people,  the  boy  w^as  taught  their  wondrous 
ways,  their  mysticism,  exorcisms  and  dances,  all  so  efficacious  in 
coaxing  the  fruits  to  come  forth  to  the  sun.  In  the  dark  recesses 
of  the  high  cliff  cave  he  learned  many  strange  things  as  he  saw 
the  little  people  at  work  and  so  marvelous  was  it  all  that  his  stay 
seemed  but  a  few  days.  Then  suddenly  they  commanded  him  to 
return  to  his  people.  He  was  given  a  portion  of  each  bird  and  ani- 
mal as  a  charm  and  told  how  to  employ  each  with  effect.  The 
corn  and  the  beans  would  obey  his  words  and  the  berries  and 
fruits  would  ripen  at  his  bidding,  the  harvests  would  be  full  when 
he  sang  and  the  flowers  and  leaves  would  unfurl  as  he  walked 
through  the  lands.  Unknowing,  as  they  were  instructing  him 
he  was  being  let  down  in  the  valley  from  which  he  had  come.  The 
Ga-hon-ga  had  vanished  and  going  among  the  people  he  found 
himself  a  man,  his  captivity  had  been  one  of  40  years,  and  yet  it 
seemed  but  a  visit  of  so  many  days.  He  was  a  man  of  gigantic 
proportions  and  inspired  awe  when  he  taught  to  the  wise  the  laws 
and  the  charms,  the  dances  and  songs  of  the  Ga-hon-ga.^ 

Thus  has  the  story  of  the  little  rock  people  been  transmitted 
from  generation  to  generation  for  numberless  years.  The  fisher- 
man and  the  hunter  know  it,  the  grandmothers  tell  it  to  their 
children's  children  and  the  children  tell  it  to  their  dolls,  the  medi- 
cine men  chant  its  songs  and  in  their  incantations  for  the  harvests, 
they  dance  for  the  little  folk,  and  the  dancers  in  darkness  chant 
the  story  in  song.^ 

*  It  is  interesting  to  note  the  important  part  which  orphans  play  in  Iroquois  mythology. 
Most  of  the  mystic  societies  were  founded  by  orphans  who  had  been  driven  from  home  to 
perish  and  other  legends  set  forth  the  great  heroism  and  eventual  success  of  orphans  who 
are  cared  for  (or  ill  cared  for)  by  their  uncles  and  grandparents.  The  "  neglected  nephew  " 
stones  form  a  large  portion  of  Iroquoian  legendary  lore. 

*  The  youth  who  founded  the  Pygmy  Society,  sometimes  called  the  Dark  Dancers,  bore 
the  name  of  Covered-with-excrement,  in  allusion  to  the  filthy  condition  in  which  his  uncle 
kept  him. 

*  The  ceremonies  of  the  Pygmy  Society  are  called  at  certain  times  to    propitiate    the    elves 


IROQUOIS    MYTHS    ANU    LKGENDS 


103 


\  1° 

+->  ^' 

■3  ^ 

O     M 

el 

V    o 


104  NEW    YORK    STATE    MUSEUM 

NEH  OH-DO-WAS,  THE  UNDEREARTH  MYTHS 

The  Little  Folk  of  the  Darkness,  the  underearth  dwellers,  are 
most  wise  and  mysterious.  Seldom  do  the  eyes  of  men  penetrate 
the  gloom  to  recognize  them.^ 

These  Oh-do-was  are  the  wondrous  band  of  elf  folk  that  hold 
jurisdiction  over  the  sunless  domain  beneath  the  earth  where 
dwell  the  creatures  of  the  darkness  and  the  prisoners  that  have 
offended  the  regions  of  Hght. 

In  the  dim  world  where  the  Oh-do-was  live  are  deep  forests  and 
broad  plains  where  roam  the  animals  whose  proper  abode  is  there 
and  though  all  that,  lives  there  wishes  to  escape  yet  both  good  and 
bad,  native  and  captive  are  bidden  to  be  content  and  dwell  where 
fate  has  placed  them.  Among  the  mysterious  underearth  denizens 
are  the  white  buffaloes  who  are  tempted  again  and  again  to  gain 
the  earth's  surface,  but  the  paths  to  the  light  are  guarded  and  the 
white  buffalo  must  not  climb  to  the  sunlight  to  gallop  with  his 
brown  brothers  over  the  plains.  Sometimes  they  try  to  rush  up 
and  out  and  then  the  Oh-do-was  rally  their  hunters  and  thin  out 
the  unruly  herds  with  their  arrows.  'Tis  then  that  a  messenger  is 
sent  above  to  tell  the  sunlight  elves  that  the  chase  is  on  and  the 
earth  elves  hang  a  red  cloud  high  in  the  heavens  as  a  sign  of  the 
hunt.  Ever  alert  for  signals,  the  Indian  reads  the  symbol  of  the 
red  cloud  and  rejoices  that  the  Little  People  are  watchful  and 
brave. 

Always  intent  on  flight  the  venomous  reptiles  and  creatures  of 
death  slink  in  the  deep  shadows  of  the  dim  underplace,  captives 
of  the  watchful  Oh-do-was.  Though  they  are  small  it  is  not  often 
that  they  fail  to  fight  back  the  powerful  monsters  that  rush  to  the 
door  to  the  light  world,  but  sometimes  one  escapes  and  whizzing 
out  in  the  darkness  of  earth's  night,  spreads  his  poisonous  breath 
over  the  forests  and  creates  the  pestilence  that  sweeps  all  before  it. 
Then  the  monsters,  maddened  by  jealousy,  search  out  the  places 
where  the  springs  spout  to  the  surface  and  poison  the  waters,  and, 
where  a  deep  grown  root  has  pushed  its  way  through  the  wall  of  the 
underearth  in  search  of  water,  they  tear  it  with  their  fangs  and 
the  earth  tree  above  wilts  and  dies.  But  such  things  are  rare 
for  the  Oh-do-was  are  vigilant  and  faitliful  and  strong  and  will  not 
v/illingly  let  death  escape  to  their  elves  and  their  human  friends. 

and  sprites  who  often  wish  to  be  assured  of  man's  gratitude  for  their  favors.  The  writer 
has  translated  the  entire  ritual  and  recorded  the  songs  and  chants  on  the  phonograph. 
The  Seneca  name  for  the  society  is  Yot-don-dak-goh. 

The  editor  has  questioned  a  number  of  Iroquois  children  regarding  the  Jo-ga-oh  and 
has  been  told  that  these  little  folk  have  sometimes  been  seen  running  through  the  woods 


IROQUOIS    MYTHS    AND    LEGENDS  IO5 

At  certain  times  they  visit  their  relatives  above.  At  night  they 
hold  festivals  in  the  forests  and  the  circle  beneath  many  a  deep 
wood  tree,  where  the  grass  refuses  to  grow,  is  the  ring  where  the 
dances  are  held.  Inhabiting  the  darkness,  the  light  of  the  sun 
would  blind  them  but  they  do  not  fear  the  moon's  soft  rays.  The 
creatures  of  the  night,  the  bats  and  birds  and  the  prowlers  of  the 
darkness  know  the  Oh-do-was  and  are  wary  for  sometimes  offen- 
sive intruding  animals  are  captured^  and  carried  far  beneath  the 
fields  and  forests,  nor  may  they  expect  to  be  ransomed  by  their 
elf  guardians  of  the  light  when  they  visit  the  regions  below  for  no 
Jo-ga-oh  ever  questions  the  act  of  another. 

Thus  banded  the  Jo-ga-oh  of  the  earth,  above  and  below,  guard, 
guide  and  advise  all  living  nature,  and  protect  the  Indians  from 
unseen  foes.  The  Indian,  grateful  for  this  unselfish  service,  reveres 
the  Little  Folk  and  sings  their  praises  in  ceremonies  and  dedicates 
dances  to  them. 

NEH  GAN-DA-YAH  OF  THE  FRUITS  AND  GRAINS 

In  the  divisions  of  the  Jo-ga-oh  the  Gan-da-yah  are  the  most 
beloved  by  the  Indians.  The  office  of  these  elves  is  to  protect 
and  advise  the  fruits  and  grains.  They  are  the  little  people  of  the 
sunshine  who  bring  joy  and  brightness  to  the  Indian's  heart. 

In  the  springtime  these  "  Little  People  "  hide  in  dark  sheltered 
places  and  whisper  to  the  earth  as  they  listen  to  the  complaints 
of  the  growing  seeds.  When  the  sun  bestows  its  full  summer 
glow  they  wander  over  the  fields  tinting  the  grains  and  ripening 
the  fruits  and  bidding  all  growing  things  to  look  to  the  sun.  Their 
labor  commences  with  the  strawberry  plant,  whose  fruit  is  a  special 
gift  to  mankind.  When  the  ground  softens  from  the  frost  the 
"  Little  People  "  loosen  the  earth  around  each  strawberry  root, 
that  its  shoots  may  better  push  through  to  the  light.  They  shape 
its  leaves  to  the  sun,  turning  the  blossoms  upward  to  its  touches 
and  guiding  the  runners  to  new  growing  places.     Assisting  the 

They  generally  are  dressed  in  all  the  traditional  paraphernalia  of  the  Indian  but  sometimes 
are  entirely  naked.  Two  Seneca  children  who  described  them  said  that  they  were  about 
a  foot  high  and  ran  very  fast.  With  adults  they  are  more  heard  than  seen  and  are  known 
by  their  drumming  on  the  wet  drum.  The  listening  initiate  who  hears  the  tap  of  the  ring- 
ing water  tom-tom  knows  instantly  that  the  elves  are  calling  a  council  and  summons  his 
society  to  meet  and  make  the  proper  offerings  to  these  "  elves  who  run  in  the  darkness  and 
who  wander  upon  the  mountains." 

^  The  elves  are  naturally  unsuccessful  hunters.  This  is  not  because  they  lack  skill  but 
because  the  animals  have  learned  to  detect  their  peculiar  scent.  Because  of  this  the  mem- 
bers of  the  Pygmy  Society  save  the  parings  and  scrapings  from  their  finger  nails  and  tie 
them  in  little  bags  to  throw  among  the  rocks  for  the  elves.  They  are  believed  to  saturate 
them  in  water  and  bathe  in  it.  The  animals  then  think  that  human  hunters  seek  them 
and  are  not  afraid. 


I06  NEW    YORK    STATE    MUSEUM 

timid  fruit  buds  at  nightfall  they  direct  them  from  the  west  sky 
where  they  had  followed  the  sun  back  to  the  east  and  the  morning's 
glow.  When  the  full  fruit  first  blushes  on  the  vine  these  guardian 
elves  protect  it  from  the  ravages  of  evil  insects  and  the  mildew  of 
the  damp. 

The  ripening  of  the  strawberry  is  the  signal  for  a  thanksgiving 
by  the  entire  people.  The  fruit,  the  first  grown  of  the  year,  is  greeted 
with  songs  of  joy  and  gratitude.  The  Priestesses  ^  hold  meetings 
of  praise  in  the  darkness  of  the  night.  In  their  Dark  dances  the 
berry  had  its  own  Joy  dance  and  there  is  an  especial  dance  and 
song  for  the  Jo-ga-oh,  by  whose  fostering  care  the  fruit  has  come  to 
perfection.  The  strawberry  wine  is  made  on  these  occasions  and 
distributed  among  the  people,  a  separate  portion  being  reserved 
for  the  singers  who  officiate  at  the  Berry  dances. 

There  is  an  ancient  folk  tale  that  when  the  fruits  were  first 
coming  to  earth  an  evil  spirit  stole  the  strawberry  plant,  hiding 
it  under  the  ground  for  centuries,  until  it  was  finally  released  by  a 
spy  sunbeam  who  carried  it  back  to  the  sunny  fields  of  earth  where 
it  has  lived  and  thrived  ever  since,  but  fearing  another  captivity 
the  "  Little  People  "  maintain  special  guard  over  their  favorite 
fruit. 

These  elf  folk  are  ever  vigilant  in  the  fields  during  the  season 
of  ripening  and  vigorous  are  their  wars  with  the  blights  and  disease 
that  threaten  to  infect  and  destroy  the  corn  and  the  beans. 

The  universal  friend  of  the  red  man,  they  assume  various  forms 
for  protection  and  guidance,  frequently  visiting  the  lodges  of  the 
Indian  in  the  guise  of  birds.  If  they  come  as  a  robin  they  carry 
good  tidings;  if  as  an  owl,  watchful  and  wise,  their  mission  is  one  of 
warning,  an  enemy  is  coming  who  will  deceive;  if  as  a  bat,  that 
winged  animal,  the  symbol  of  the  union  of  light  and  darkness,  it 
denotes  some  life  and  death  struggle  close  at  hand.  The  most 
minute  harmless  insect  or  worm  may  be  the  bearer  of  important 
"  talk  "  from  the  **  Little  People  "  and  is  not  destroyed  for  the 
"  trail  is  broad  enough  for  all." 

According  to  a  law  enacted  by  these  guardian  elves,  a  true  Indian 
should  not  relate  the  myth  tales  of  his  people  during  the  summer. 
No  one  could  tell,  they  thought,  when  some  bug  or  bird  might  be 
listening  and  report  the  offense  to  the  elves,  avIio  in  turn  would 
send  a  watcher  to  enforce  silence  on  the  part  of  the  breaker  of  the 
law.  They  dread  that  some  creature  of  animate  nature  may 
overhear  these  tales  and  entranced  by  them,  forget  to  go  back  to 

»  Ho-non-di-ont,  The  Company  of  Faith  Keepers. 


IROQUOIS    MYTHS    AND    LEGENDS  IO7 

winter  homes  when  the  snow  falls.  Even  the  vine  that  crept 
over  the  lodge  door  may  listen  so  eagerly  that  it  will  forget  to  let 
down  its  sap  before  the  frost  comes  and  die.  The  bird  singing  on 
the  tree's  limb  which  leafs  above  the  door  may  in  his  wonder  and 
bewilderment  forget  the  sun  w^ay  to  the  south  and  fall  a  victim  to  the 
first  snow.  The  ground  animals  may  stop  to  Hsten,  with  their 
heads  half  out  of  their  burrows  and,  marveling  over  the  story,  tarry 
till  the  winter  seals  them  there  to  perish  in  the  ice  breath  of  the 
north  blast.  Knowing  these  things,  the  Indian  reserves  his  myth 
tales  until  the  winter  time  comes  and  his  fireplace  glows. 

When  the  leaves  have  strew^n  the  barren  earth  and  the  snow 
has  covered  the  leaves,  and  built  its  mounds  high  in  the  lowlands, 
the  "  Little  People  "  are  safe  folded  in  their  shadow  slumbers  and 
the  earth  knows  them  no  more  until  the  melting  snows  and  the 
swollen  streams  and  the  leafing  trees  summon  them  to  the  season 
of  springtime. 

THE  DREAM  FAST,  JIS-GO-GA,  THE  ROBIN ' 

The  primal  precept  incumbent  upon  the  Iroquois  father  was  to 
impress  upon  the  mind  of  his  3^oung  son  the  preparation  for  his 
manhood,  which  must  be  brave  and  heroic.  Previous  to  the 
maturity  of  the  Iroquois  boy,  the  mother  had  supreme  control  of 
his  life  save  the  occasional  journeys  with  his  father,  who  would 
teach  the  ways  of  the  forest,  but  when  the  hour  of  his  manhood 
arrived,  it  was  the  ambitious  father  who  imposed  upon  him  the 
importance  of  the  Dream  Fast.  And  this  grave  premanhood 
ceremony  was  further  dignified  by  the  beHef  in  dreams,  the  most 
potent  of  which  would  come  to  the  faster  who,  at  his  maturity, 
followed  the  custom  of  his  ancestors  and,  leaving  his  boyhood 
behind  him,  sought  the  divining  of  his  man's  life. 

During  the  fast,  w^hich  must  be  continued  for  not  less  than  7  days, 
the  "  clan  spirit  "  of  the  young  faster  should  appear  to  him  in  a 
dream  and  symbolize  the  bird,  animal,  reptile,  fish,  trees,  plants, 
roots,  or  anything  else  that  it  might  select  for  the  guardian  of  his 
future  life. 

The  Seneca-Iroquois  have  eight  clans  as  follows :  the  Bear,  Beaver, 
Wolf,  Deer,  Turtle,  Heron,  Hawk  and  Snipe.  Should  the  dreamer 
have  been  born  of  the  Bear  clan,  the  spirit  of  the  bear  will  appear 
to  him  in  his  dreams  and  show  him  his  future  guardian,  and  the 
dreamer  accepts  the  choice.     If  the  clan  spirit  does  not  appear 

*  This  is  a  legend  of  the   puberty  ceremony,  common   in  different  forms  among  many 
tribes. 


I08  NEW    YORK    STATE    MUSEUM 

during  the  fast,  the  chiefs,  who  visit  him  daily,  release  him  and 
he  departs  unhappy  and  in  disgrace,  having  no  dream  sign  to  invoke 
during  his  life. 

To  "  fulfil  the  rules,"  the  dreamer  may  leave  his  lodge  for  brief 
periods.  He  is  permitted  water  to  quench  his  thirst,  but  is  for- 
bidden food  of  any  kind.  He  is  expected  to  perform  acts  of  brav- 
ery, to  kill  vicious  wild  animals,  or  poisonous  snakes,  and  to  pre- 
serve their  skins  as  trophies  to  be  shown  to  his  people. 

0-go-ne-sas  belonged  to  the  Wolf  clan  and  was  the  son  of  a  noted 
war  chief.  He  had  been  trained  to  the  chase  and  the  trails  of  the 
warpath.  He  led  in  the  games,  was  the  swiftest  runner,  could 
throw  the  arrow  farther  than  any  of  his  comrades,  and  hurl  the 
snow-snake  beyond  the  bounds.  He  knew  the  forests  and  streams, 
and  had  taught  the  wild  game  to  know  him.  He  could  imitate  the 
call  of  the  birds,  and  they  would  flock  around  him.  Should  he 
wander  late  in  the  forest,  he  had  no  fear  of  the  prowHng  animals, 
the  bear  or  the  wolf  was  as  welcome  to  meet  as  his  friends  in  his 
father's  lodge ;  for  they  seemed  to  know  him,  and  would  pass  silently 
by.  He  was  the  pride  of  the  village,  and  the  boast  of  his  father 
who  believed  he  would  become  a  great  chief. ^ 

The  time  for  his  Dream  fast  had  come.  The  snows  were  deep 
and  the  winds  were  keen,  but  0-go-ne-sas  was  young  and  his  blood 
like  fire,  and  he  welcomed  its  coming.  To  endure  —  but  that  was 
his  birthright  and  boast. 

In  the  heart  of  the  w^oods  he  built  his  lodge  of  young  saplings, 
covering  it  with  branches  of  evergreen  hemlock  to  shelter  him  from 
the  snows  and,  divesting  himself  of  the  furs  he  had  worn  and  appeal- 
ing to  his  clan  spirit  to  attend  him,  entered  his  retreat. 

His  fast  had  begun,  and  he  was  alone  with  his  thoughts.  He  had 
been  happy  and  kind.  No  frown  had  come  to  his  life,  nor  sorrow, 
and  now  his  manhood  was  approaching.  Ten  suns  to  pass  above 
him;  ten  nights  for  his  clan  spirit  to  choose  his  totem.  If  the 
deer,  he  would  wind  its  soft  skin  about  him  to  warn  away  the  cold 
winds.  If  the  bear,  he  would  string  its  strong  claws  to  wear  around 
his  neck.  If  the  wolf,  his  white  teeth  would  guard  him  from  danger. 
If  the  beaver,  he  would  wed  the  water.  If  the  turtle,  his  shell 
would  be  his  breastplate.  If  a  bird,  his  wings  would  adorn  him. 
No  thought  but  hope  and  faith  in  his  dreaming. 


'  It  is  possible  for  a  youth  to  become  a  chief  but  unless  he  inherited  the  right  to  candidacy 
from  his  maternal  side  to  become  one  of  the  several  considered  for  nomination  and  then 
received  the  nomination  by  the  women  and  the  confirmation  and  election  by  the  warriors, 
he  could  not  hope  to  become  one  of  the  council  of  fifty  sachems  who  formed  the  governing 
body  of  the  league.  The  difference  between  chiefs  and  sachems  is  the  same  difference 
which  now  obtains  between  army  officers  and  federal  senators. 


Plate  6 


The  dawn  drink  of  the  dream  faster 


IROQUOIS    MYTHS    AND    LEGENDS  IO9 

Three  times  must  the  clan  spirit  l^rinj^  the  totem.  Nine  suns 
had  lighted  the  forest,  nine  nights  had  darkened  the  lodge.  The 
tenth  day  dawned  frowning  and  gloomy,  and  the  chiefs  came. 

They  shook  the  lodge  poles  and  bade  him  appear.  "  Not  yet 
today,"  he  replied,  "  I  have  fasted  and  dreamed,  yet  the  clan 
spirit  came  but  once.  Return  tomorrow."  Again  on  the  morrow 
they  came.  „"  One  day  more,"  pleaded  0-go-ne-sas,  but  his  voice 
was  low  and  weak.  Again  on  the  morrow  came  the  chiefs,  an- 
nouncing that  his  time  had  passed,  and  again  he  implored  for  one 
day  more.  "  If  the  spirit  does  not  attend  me  I  will  go  —  tomor- 
row I  will  depart  with  you."  His  voice  had  grown  faint  and  the 
chiefs  were  anxious.  Cautiously  parting  the  hemlock  branches, 
they  saw  0-go-ne-sas  painting  his  body,  as  only  the  dying  do 
before  departing,  and  they  pondered.  His  life  had  been  pure  and 
free  from  evil.     Had  his  clan  spirit  refused  him? 

On  the  morrow  the  chiefs  again  shook  the  lodge  poles.  There 
was  no  response  save  a  trembling  of  the  hemlock  branches ;  and  a 
strange  silence  seemed  to  have  fallen  in  the  forest. 

The  awed  chiefs  wondered,  and  entered  the  lodge.  0-go-ne-sas 
was  not  there,  but  a  bird  flew  down  to  a  branch  on  the  lodge  and 
began  to  speak. 

"  I  am  he  whom  you  seek.  My  body  is  no  more  on  earth.  I 
was  0-go-ne-sas.  I  fasted  and  waited,  but  my  clan  spirit  came 
only  once  to  show  me  my  totem.  I  knew  not  the  reason.  I  had 
done  no  evil.  My  spirit  was  pure.  Death  was  the  friend  who 
aided  me  to  flee  the  disgrace  which  would  follow  me  if  denied  by 
my  clan  spirit.  He  who  would  have  been  my  totem,  knew  not  the 
winter.  He  had  hidden  from  its  winds  and  could  not  be  found. 
Now  he  has  received  me  into  his  spirit,  and  I  am  Jis-go-ga,^  the 
Robin! 

Do  not  sorrow,  nor  mourn  me.  I  will  return  and  bring  the 
Spring  to  you.  I  will  sing  to  the  trees,  and  young  leaves  will  come 
forth  to  listen.  I  will  swing  on  the  wild  cherry  and  its  blossoms 
will  welcome  me.  I  will  carry  the  gray  shadows  of  the  Spring  morn- 
ing on  my  wings.  I  will  not  hide  in  the  forest,  I  will  nest  by  your 
lodges.  Your  children  will  know  that  the  Spring  is  coming  when 
they  hear  my  voice.  Though  the  snowfall  may  cover  my  path, 
it  wall  melt  into  singing  streams  when  it  hears  my  wings  rustling. 
I  was  willing,  and  painted  my  body  red  when  I  felt  my  spirit  depart- 
ing, and  now  I  carry  its  red  glow  on  my  breast  as  its  shield." 

*  The  name  Jis-go-ga  is  one  which  has  been  borne  by  several  noted  war  chiefs  and  is  con- 
sidered one  of  the  strong  names. 


no  NEW    YORK    STATE    MUSEUM 

The  voice  ceased  its  chanting,  the  Robin  had  departed.  And 
the  forest  wondered  as  the  trees  sent  forth  their  young  leaves, 
frozen  streams  melted,  and  the  cold,  gray  clouds  nestled  nearer 
the  sun's  red  glow  that  draped  the  west  sky.  The  hemlock  lodge 
fell  to  the  earth,  and  all  nature  began  its  song  of  Spring! 

"  He  was  brave,"  sorrowed  a  chief.  **  We  should  have  taken 
him  sooner." 

"  His  totem  was  late,  but  the  spirit  of  0-go-ne-sas  was  pure;  and 
now  he  is  Jis-go-ga,  the  Robin,  the  bird  which  brings  us  the  Spring !  " 
proudly  exclaimed  the  father. 

"  He  is  the  Robin  forever,"  chanted  the  birds,  and  the  sun  which 
came  that  wintry  morning  looked  back  to  the  east  wondering  why 
it  had  forgotten  to  lead  the  Spring  to  the  earthland! 

The  Iroquois  Indian  plants  a  wild  cherry  tree  near  his  lodge, 
"  for  the  Robin." 

THE  ORIGIN  OF  THE  RATTLESNAKE  TRIBE 

It  was  in  the  earty  days  of  the  earth  that  the  Sky  Holder  divided 
the  forests  among  the  clans  and  gave  each  its  own  hunting  ground. 

Now  the  Evil  Minded,  being  jealous  of  the  success  of  the  Good 
Minded  and  his  helper,  the  Sky  Holder,  determined  to  destroy  the 
order  and  peace  that  existed  among  the  clans.  He  therefore 
came  to  certain  men  in  each  clan  and  told  them  that  the  divisions 
of  the  forest  were  unjust  and  that  each  other  clan  had  much  better 
grounds.  These  evil  suggestions  caused  immediate  strife.  Each 
clan  became  jealous  of  the  other  and  soon  many  feuds  arose.  Now 
in  those  days  there  were  few  people  and  when  a  man  or  woman  was 
killed  it  was  a  loss  that  the  clan  felt  deeply.  Therefore,  when  the 
ground  became  red  the  clans  mourned.  Then  the  Sky  Holder 
sought  to  restore  peace.  "  Let  us  have  a  great  dance,"  he  said, 
"  and  in  the  pleasure  of  the  ceremony  friendship  will  be  restored. 
Let  each  clan  select  its  best  dancers  to  compete  with  the  others 
and  the  company  that  dances  best  will  receive  as  a  prize  a  broad 
strip  of  land  and  high  mountains  on  either  side  of  a  great  river 
filled  with  fish." 

The  clans  hailed  the  Sky  Holder's  proposition  with  cries  of  "  Niuh, 
niuh  !,  it  is  well,  let  it  so  be  done."  Then  they  chose  their  most 
agile  warriors  for  the  dance  and  a  feeling  of  good-willed  rivalry 
came  over  the  people.  The  dancers  of  the  clan  of  the  Bear  first 
entered  the  circle.  Their  rivals  looked  on  in  astonishment  for 
they  had  never  seen  so  weird  a  dance  before.  Then  the  other  clans 
competed  but  none  could  equal  the  Bears  until  a  company  of  young 


IROQUOIS    MYTHS    AND    LICGKNDS  III 

braves  who  had  banded  together  commeneed  to  dance  with  a  slow 
shuffling  movement  that  gradually  increased  until  the  twist- 
ing, bounding,  leaping,  sliding,  gliding  feet  seemed  scarcely  to 
touch  the  ground.  The  assembled  throng  gazed  breathlessly  at 
the  astonishing  spectacle.  Never  before  had  their  eyes  beheld  so 
wonderful  a  scene.  Faster  and  faster  they  danced  until  at  last  in 
the  wild  delirium  of  the  intoxicating  whirl  they  leapt  into  the  air 
like  demons,  and  as  the  last  tap  of  the  water  drum  sounded  upon 
the  taut,  wet  head  of  woodchuck  skin,  they  brought  their  feet  down 
in  unison  and  finished  their  dance.  The  multitude  gave  a  great 
shout  and  cried,  "  They  have  won,  they  have  excelled  as  men  never 
have  before  !  "  Then  the  evil  thing  occurred.  Filled  with  the 
spirit  of  the  Evil  Minded  the  wild  dancers  sounded  a  signal  with 
their  rattles,  raised  their  clubs  and  struck  down  a  score  of  warriors, 
struck  them  dead  upon  the  ground,  and  turning  to  slay  others, 
were  halted  by  the  angry  thundering  voice  of  the  Sky  Holder. 
"  Cease,"  he  commanded  and  summoning  the  offenders  before  him 
he  called  the  clans  about  him.  Then  addressing  the  culprits  he 
said,  "  Without  cause  you  have  made  the  ground  red  with  the  lives 
of  your  cousins  and  brothers.  You  have  made  the  nation  mourn. 
Your  deed  is  the  blackest  that  men-beings  have  ever  known.  You 
have  chosen  a  time  of  peace  for  a  time  to  kill.  We  were  gathered 
to  strengthen  our  friendship  and  become  of  one  mind  again  but  you 
by  your  treachery  have  endeavored  to  start  a  war.  You  have 
won  the  lands  on  either  side  of  the  river  but  you  shall  not  enjoy  them 
as  men.  You  are  outcast,  you  shall  forevermore  be  despised,  hated, 
stoned  and  trodden  under  foot.  You  shall  be  hunted  and  killed 
whenever  you  are  seen  for  you  have  the  evil  mind  within  you.  So, 
go  out  from  among  men  and  crawl  in  the  dust  of  your  domain. 
Unlike  others  of  your  kin,  when  you  arc  transformed  into  sais-tah- 
o-noh,^  you  will  warn  your  foes  before  you  strike  them  by  shaking 
your  ra titles,  even  as  you  did  when  you  murdered  your  relatives. 
Depart  outcasts,  and  take  the  lands  you  have  won  but  go  not  as 
victors  but  as  an  hated,  accursed  tribe  upon  whom  war  will  ever  be 
waged  !  "  The  bloodguilty  culprits  shuffled  into  line  and  one  by 
one  took  up  the  song  Ji-ha-yah  -  and  danced  into  the  shadows. 
When  they  had  passed  from  the  sight  of  the  mourning  people  the 
Sky  Holder  shook  the  earth  and  the  evil  dancers  fell  upon  their 
bellies,  dropped  their  rattles  at  their  feet  and  with  their  faces  in  the 
dust  trembled  as  they  felt  the  power  of  the  Sky  Holder  grip  them. 

^  The  snake  people.      Some  of  the  older  Senecas  say  that  this  legend   alludes   to   the 
Cherokees.     The  Seneca  name  for  the  Cherokee  tribe  is  Cave  or  Hole  Dwellers. 
*  Devil  song. 


112 


NEW   YORK    STATE    MUSEUM 


It  rent  the  very  fibers  of  their  bodies  and  they  writhed  in  mute 
agony  as  their  clothing  grew  fast  to  their  bodies  and  became  scaly, 
as  their  legs  stretched  out  and  became  as  one  with  a  rattle  where 
their  feet  had  been,  and  as  their  arms  melted  into  their  sides.  Their 
tongues  divided,  their  teeth  fell  out  and  sharp  fangs  pierced  through 
the  bleeding  gums.  They  had  become  rattlesnakes,  the  children 
of  the  Evil  Minded,  the  hated,  despised  and  loathed  crawlers  of 
the  ground. 

Then  the  clans  became  friendly  again  and  their  feuds  died  out. 
Then  did  their  hunting  grounds  seem  just  and  enough,  and  peace 
prevailed. 


KA-IS-TO-WAN-EA    AND    HA-JA-NOH,i    THE    TWO-HEADED    SERPENT 
AND  THE  BRAVE  BOY 

To-no-do-00,  the  Supreme  Ruler 

When  "  The  People  of  the  Hill,"  as  the  Senecas  were  called, 
lighted  their  first  council  fire  on  Ga-nun-do-wa  mountain-  and  its 
flames  leaped  high,  there  was  great  rejoicing,  for  they  knew  it  to 
be  a  sign  that  To-no-do-oo  was  pleased,  and  they  "  gave  thanks  " 
for  their  beautiful  land  with  its  guarding  mountain  whose  towering 
hight  reflected  far  down  in  the  peaceful  waters  of  Lake  Ga-nun- 
du-gwa-ah.^ 

To-no-do-oo  loved  his  people,  and  thoughtful  of  their  needs, 
sent  game  to  their  forests  and  fish  to  their  lakes  and  the  streams, 
that  they  might  dwell  in  peace  and  plenty  forever. 

It  was  here  that  Ka-is-to-wan-ea,  the  serpent,  was  first  seen, 
none  knew  whence  its  coming;  and  it  was  here  that  Ha-ja-noh, 
one  summer  day  when  paddUng  his  canoe  through  the  swamp  land, 
found  it  sun  basking  on  the  floating  sedge  grass.  Attracted  by  its 
bright  colors,  Ha-ja-noh  determined  to  possess  it,  and  gently  rais- 
ing it  on  his  paddle,  placed  it  in  the  canoe.  Great  was  his  astonish- 
ment to  discover  that  it  had  two  heads,  and  fearing  it  might  bode 
ill  to  himself  or  his  people,  raised  his  paddle  to  destroy  it,  but 
charmed  by  the  swaying  heads  and  their  bright  eyes  glistening  in 
the  sun,  his  fears  were  forgotten,  and  he  bore  it  to  his  lodge. 

The  little  Ka-is-to-wan-ea  seemed  glad  in  his  new  home,  and 
when  caressed  by  Ha-ja-noh,  would  wave  its  beautiful  heads  to 
express  its  gratitude;  and  the  attachment  of  Ha-ja-noh  for  his  new- 
found companion  increased  with  the  passing  days. 

1  This  is  a  variation  of  the  generally  known  legend  of  Nun-da-wa-o. 

2  Bare  hill  on  Canandaigiia  lake, 
'Canandaigua  lake. 


IROQUOIS    MYTHS   AND    LEGENDS  II3 

The  Ka-is-to-wan-ea  grew  rapidly.  It  was  Ha-ja-noh's  delight 
to  procure  for  it  the  choicest  game  of  the  forests,  and  for  many 
months  there  was  happiness  in  his  lodge  which  he  hoped  might 
continue  as  long  as  he  should  live.     But  this  was  not  to  be. 

The  Ka-is-to-wan-ea,  so  beautiful  and  graceful  in  its  youth,  soon 
grew  to  be  a  ravenous  monster,  demanding  for  its  insatiate  maw 
more  food  than  Ha-ja-noh  could  obtain,  although  he  was  aided  by 
all  the  hunters  of  the  tribe;  and  having  grown  so  large  that  the 
lodge  could  contain  it  no  longer,  it  left  Ha-ja-noh  and  wandered 
to  a  cave  under  the  mountain,  whence  it  would  emerge  to  forage 
the  forests,  devouring  the  game  until  the  people  w^ere  famishing. 
In  the  greed  of  its  hunger,  it  crawled  to  the  lake  where  it  devoured 
all  the  fish  when,  with  hunger  still  unappeased,  it  encircled  the 
mountain  with  its  enormous  length,  thereby  preventing  the  people 
from  escaping,  and  began  to  devour  them. 

Ha-ja-noh,  who  had  now  become  a  great  warrior,  was  overcome 
with  remorse  at  beholding  the  destruction  of  his  people;  for  he 
knew  that  his  love  for  the  beautiful  little  Ka-is-to-wan-ea  had 
brought  this  calamity  upon  them,  and  wearied  with  grieving,  fell 
asleep. 

While  sleeping,  he  dreamed  that  a  voice  spoke  to  him  saying, 
"  Save  your  people.  The  Ka-is-to-wan-ea  is  strong,  but  I  will  aid 
you  to  vanquish  it.  Your  arrow  must  bear  a  charm.  Make  it  of 
dark  snake  wood  and  tip  its  point  with  white  flint,  string  your 
bow  with  a  lock  of  your  sister's  hair  and  aim  at  the  monster's 
heart."  Starting  from  his  sleep  and  believing  that  the  Great 
Spirit  had  spoken  to  him,  he  hastened  to  obey. 

When  all  was  prepared  as  directed  in  his  dream,  and  he  had 
declared  his  intention  to  the  people,  he  approached  the  Ka-is-to- 
wan-ea,  calling  it  to  listen  while  he  denounced  it  for  its  treachery 
and  base  ingratitude;  reminding  it  of  the  time  when  3^oung  and 
helpless  he  had  taken  it  from  the  swamp  to  the  shelter  of  his  lodge. 
But  the  Ka-is-to-wan-ea,  who  had  hesitated  at  the  sound  of  Ha-ja- 
noh's  voice,  would  listen  no  longer,  and  returned  to  his  bloody 
feast. 

**  Ungrateful  creature,"  exclaimed  Ha-ja-noh,  "  you  shall  die!  " 
and  springing  his  bow  to  its  utmost  bend,  sped  his  arrow  at  the 
monster's  heart.  True  to  its  aim,  the  arrow  sank  deep,  and  the 
Ka-is-to-wan-ea,  relaxing  its  grasp,  rolled  to  the  base  of  the  moun- 
tain, in  its  dying  struggles  disgorging  the  heads  of  the  peoplej^it 
had  swallowed. 

Many  of  the  heads  sank  in  the  lake  where  they  were  turned  to 


114  NEW   YORK    STATE    MUSEUM 

stone,  and  lie  in  great  heaps  at  the  bottom;  but  a  large  number, 
aided  by  some  great  power,  were  given  new  bodies,  and  rejoined 
the  survivors  of  their  new  council  fire  far  from  Ga-nun-do-wa 
mountain. 


An  Iroquois  will  go  far  out  of  his  path  to  avoid  meeting  a  snake, 
and  will  rarely  kill  one,  fearing  he  may  release  the  spirit  of  the 
monster  Ka-is-to-wan-ea  which  still  exists  in  the  snake  life  of  the 
earth. 


In  this  ancient  legend,  the  Iroquois  recognize  a  prophecy  of  the 
coming  of  the  white  man,  and  the  extermination  of  the  Indian. 

Ka-is-to-wan-ea  is  the  white  man  who,  in  his  greed  unsatisfied 
with  the  lands  the  red  man  gave  him,  has  gradually  encroached  until 
in  the  relentless  pursuit,  the  red  men  have  been  thrust  away,  even 
to  the  limit  of  the  last  lands  of  their  once  broad  possessions ! 

GA-YE-WAS    AND    GI-DA-NO-NEH,    THE    FISH    AND   THE    INDIAN 

MAIDEN  ' 

When  Hah-gweh-di-yu  was  adorning  the  earth  with  his  beautiful 
creations,  in  a  rock  on  his  fairest  land,  he  scooped  a  deep  hollow 
and  therein  set  a  lake  ever  to  be  nourished  by  the  rich  mountain 
streams  whose  virgin  waters  would  send  it  their  most  precious 
offerings.  To  Ga-ye-was,  the  most  mighty  of  all  fish,  was  given 
the  controlling  power  of  this  beautiful  lake  and,  being  also  the  guard- 
ian of  all  the  mountain  streams,  he  could  assume  the  mortal  form 
and  visit  the  lands  surrounding  his  domain. 

Although  free  to  the  land  and  water,  still  Ga-ye-was  was  not 
happy,  his  life  was  a  lonely  one.  His  possessions,  though  vast  and 
beautiful,  failed  to  satisfy  his  desires;  he  had  no  companions.  His 
authority  separated  him  from  his  subjects  and  only  the  solitude 
of  power  was  his. 

But  to  Ga-ye-was  there  came  a  new  dominion;  Ga-ye-was  loved! 
One  day  when  floating  on  his  lake  and  singing  his  power  song,  he 
saw  standing  on  the  shore  a  graceful  sad  eyed  Indian  girl  who 
seemed  sobbing  her  sorrows  to  the  waters,  and,  as  if  enchanted  by 
the  tranquil  rhythm  of  the  waves,  was  listening  as  they  bore  the 
song  to  the  shore. 

'This  myth  strongly  resembles  the  Abenaki  legend  of  The  Woman  and  the  Serpent,  one 
of  the  A'tosis  stories.  It  probably  came  to  Mrs  Converse  through  Mohawk  sources.  The 
Algonquin  original  has  the  lover  a  serpent  insteadjof  a  fish. 


IROQUOIS    MYTHS    AND    LEGENDS  II 5 

Unseen  by  the  girl,  Ga-ye-was  approached,  softening  his  song 
as  he  neared  her,  was  amazed  at  her  wonderful  beauty  and  knew 
she  was  fairer  than  all  his  possessions  —  and  Ga-ye-was  would 
win  her! 

Gi-da-no-neh,  the  beautiful  Indian  girl,  came  at  each  sunset  to 
the  lake  to  stroll  along  its  bank  and  listen  to  the  sweet  strains  of  the 
song  which  seemed  to  grow  stronger  and  more  vibrant  the  longer 
she  remained.  And  it  comforted  her,  for  the  life  of  Gi-da-no-neh 
was  an  unhappy  one.  Furs  and  rare  feathers  and  the  promise  of 
a  lodge  was  the  marriage  portion  of  an  old  man  whom  her  parents 
had  chosen  for  her,  but  his  feet  were  too  slow  for  the  hunt,  his 
spirit  too  still  for  war;  old  age  was  close  to  him  and  his  heart  was 
dead,  and  Gi-da-no-neh  delayed.  But  Gi-da-no-neh  was  young 
and  the  world  lay  bright  before  her.  She  cared  not  for  the  dis- 
cipline and  labor  of  the  old  man's  lodge  which  she  was  bid  to  enter, 
and  her  troubled  heart  sought  the  solace  of  the  lake  shore  where 
she  could  listen  to  the  pleasing  song  the  waters  sang. 

And  so  the  days  passed  and  she  still  repelled  the  old  suitor, 
and  one  evening  after  a  prolonged  visit  at  the  lake,  just  as  she  was 
retracing  her  steps,  she  found  lying  in  her  path  two  fish;  she  had 
never  seen  such  beautiful  fish.  Around  them  were  sewn  rows  of 
shining  silver  brooches  which  seemed  to  have  caught  the  sunset 
fires  in  their  glistening,  so  dazzling  were  they.  In  alarm  she  gazed 
about  her,  fearing  she  had  been  followed,  but  all  was  still  and  not  a 
person  could  she  see,  and  in  ecstacy  of  joy  she  gathered  the  glisten- 
ing brooches,  attaching  them  to  her  frayed  and  faded  doeskin  dress. 
Happy  in  the  glitter  of  her  wondrous  find,  she  turned  and  looked 
at  the  fish  from  which  she  had  stripped  them,  and  was  hungry. 
So  she  built  a  fire  and  was  roasting  the  fish  when  her  father  found 
her.  He  paused  in  wonder  as  he  looked  at  the  shining  brooches 
upon  her  dress,  for  never  had  he  seen  such  beautiful  ones.  Who 
had  thus  adorned  his  daughter?  Surely  some  evil  spirit  was 
tempting  her.  In  fear  and  rage  he  stripped  them  from  her  dress 
and  throwing  them  in  the  lake,  led  his  weeping  daughter  back  to 
his  lodge.  There  she  grieved  and  was  not  content,  she  mourned 
the  loss  of  her  brooches  and  besought  her  father  to  allow  her  to 
return  and  regain  them,  but  in  vain,  for  he  loved  her  and  feared 
that  evil  was  luring  her  away.  Still  she  urged  that  she  must  return 
to  the  lake  for  she  felt  drawn  by  some  strange  power  that  she  could 
not  resist.  The  fish  she  had  eaten  had  carried  a  thirst,  the  craving 
of  which  she  could  not  satisfy  at  the  little  spring  that  trickled 
from  the  hill  near  the  lodge  for  its  waters  had  grown  bitter.     Heed- 


Il6  NEW    YORK    STATE    MUSEUM 

less  of  her  father's  entreaties,  she  ran  from  him  nor  stopped  until 
she  had  gained  the  sandy  lake  shore  and  falling  upon  her  knees 
had  buried  her  lips  in  the  water.  Eagerly  she  drank  as  if  never  to 
cease  while  unconsciously  she  drifted  into  the  lake,  when,  as  she 
was  sinking,  strong  arms  were  thrown  around  her,  and  she  heard 
a  voice  as  musical  as  a  running  brook,  pronouncing  her  name. 
"  Fear  not,  Gi-da-no-neh,"  it  said,  "  for  I  am  Ga-ye-was,  your 
lover."  Opening  her  eyes  she  beheld  a  tall  young  warrior,  who 
was  clasping  her  to  his  breast,  a  warrior  as  if  of  her  own  people, 
and  resplendent  with  silver  brooches  that  covered  him  as  an  armor. 
With  his  strong  anns  he  held  her  while  with  endearing  words  he 
told  her  of  his  love,  and  the  winning  was  sudden!  He  told  her  of 
his  long  wooing,  how  he  had  waited  each  sunset  for  her  coming  to 
the  lake,  how  he  had  often  neared  her  singing  his  power  song  that 
seemed  so  to  please  her  and  had  determined  to  win  her  for  his 
bride  and  companion.  With  the  power  of  his  charm  song  he 
had  enticed  her  to  the  lake,  with  the  beautiful  fish  he  had  lured 
her,  for  having  eaten  them  she  would  ever  thirst  for  the  lake  water 
and  never  again  would  be  content  with  the  land.  She  should  again 
wear  the  brooches  of  which  she  had  been  so  cruelly  deprived,  they 
were  the  scales  of  his  coat  which  he  wore  when  as  a  fish  he  lived 
in  the  water.  He  ruled  the  lake  and  had  prepared  a  home  for 
her  far  down  in  its  coolest  depths.  She  should  accompany  him 
when  he  visited  the  lands  of  his  domain  and  should  be  his  com- 
panion forever.  And  Gi-da-no-neh  was  happy  in  her  love  for 
Ga-ye-was. 

The  day  was  well  up  in  the  sky  when  the  troubled  father,  who 
had  wandered  the  night  through  round  the  lake,  was  returning 
disconsolate  to  his  lodge,  when  from  the  water  came  his  daughter's 
voice,  and,  pausing  in  surprise,  he  saw  the  water  spread  apart  dis- 
closing her  clasped  to  the  bosom  of  Ga-ye-was.  "  Father,  I  have 
sought  you!"  she  said.  "  I  will  return  no  more  to  my  land  life. 
My  true  lover  rules  these  pleasant  waters  and  I  am  now  his  bride. 
You  loved  me,  father,  but  did  not  know  my  heart.  I  will  ever  be 
near  you  to  help  you,  but  you  will  never  behold  me  again.  Fare- 
well, farewell!"  As  she  finished  speaking,  the  waters  slowly 
united  and  a  gentle  strain  of  a  song  was  borne  to  the  shore  as  the 
old  man  wended  his  way  to  his  lodge. 


When  a  fisherman  of  the  mountain  lakes  secures  a  fish  of  unusual 
size  and  beauty,  he  says,  "  This  is  a  true  child  of  Ga-ye-was  the 
fish  chief  and  his  Indian  wife  Gi-da-no-neh." 


IROQUOIS    MYTHS    AND    LEGENDS  II7 

OT-TO-TAR-HO,  THE  TANGLED 

It  was  at  some  time  during  the  remote  period  before  the  organiza- 
tion of  the  Iroquois  Confederacy,  that  there  was  born  among  the 
Onondagas  a  most  remarkable  personage  named  Ot-to-tar-ho,^ 
and  whether  myth  or  human,  he  still  lives  in  a  legend  that  will 
be  remembered  and  retold  as  long  as  there  are  Iroquois  remaining. 

The  legend  runs  that  in  his  youth  he  was  gentle  and  mild,  fond 
of  innocent  amusements  and  the  chase,  and  was  beloved  by  his 
people  w^ho  looked  forward  to  the  time  when  he  would  be  chosen 
their  chief  and  become  their  counselor.  But  one  day  when  hunting 
in  the  mountains  he  chanced  to  kill  a  strange  bird  which,  though 
beautiful  in  plumage,  was  virulently  poisonous.  Unaware  of  its 
deadly  nature  Ot-to-tar-ho,  delighted  with  his  prize,  plucked  its 
bright  feathers  to  decorate  his  head  and  while  handling  them 
inhaled  their  poison  which  entering  his  brain  maddened  him  and 
upon  his  return  to  the  village  in  insane  rage,  he  sought  to  kill  those 
whom  he  met.  Amazed  at  the  strange  transformation  the  people 
were  in  great  consternation  and  fled  from  him  in  fear.  No  more 
the  gentle  Ot-to-tar-ho;  no  more  did  he  care  for  their  games;  no 
more  did  he  care  for  the  chase,  but  was  sullen  and  morose  and 
shunned  all  companionship  with  his  people  who  also  avoided  him 
for  he  had  developed  a  mania  for  killing  human  beings. 

The  poisonous  fire  that  burned  in  his  brain  had  so  distorted  his 
features  that  he  became  hideous  to  behold ;  his  long  glossy  hair  fell 
from  his  head  and  in  its  stead  there  grew  serpents  that  writhed 
and  hissed  when  he  brushed  them  back  from  his  face  and  coiled 
around  his  pipe  in  rage  when  he  smoked. 

Many  believed  he  had  been  witched,  that  some  ferocious  animal 
had  taken  possession  of  him;  others  that  he  was  controlled  by  an 
evil  spirit  who  was  seeking  to  destroy  the  nation.  Various  were 
the  surmises  of  the  people  but  the  mystery  baffled  them  and  their 
appeals  to  their  medicine  men  were  received  by  these  wise  men  in 
silence;  yet  they  sought  by  long  fasting  and  dancing  and  various 
incantations  to  appease  the  wrath  of  the  evil  one,  but  their  efforts 
were  all  in  vain  for  still  the  demon  if  demon  it  was,  continued  to 
dominate  Ot-to-tar-ho,  who  only  became  more  furious  and  violent 
and  seemed  to  have  endowed  him  with  supernatural  powers. 

His  mind  had  become  so  powerful  that  it  could  project  a  thought 
many  miles  through  the  air  and  kill  whomsoever  he  desired.  De- 
veloping clairvoyance  of  vision  and  prophecy,  he  could  divine  other 
people's  thoughts  and  through  this  power  came  to  dominate  the 

^In  Seneca  this  name  is  To-doda-ho.     See  Origin  of  the  Wampum  Belt,  page  138. 


Il8  NEW    YORK    STATE    MUSEUM 

councils,  assuming  a  control  that  none  dared  oppose,  and  ruled  for 
many  years  with  such  insane  and  despotic  sw^ay  that  he  broke 
their  hearts  and  the  once  powerful,  proud  and  most  courageous 
of  all  the  nations  became  abject  and  cow^ardly  weak. 

It  was  at  this  time  that  Hi-ant-wat-ha,  (Hiawatha),  grieving 
over  the  deplorable  condition  to  which  the  demonized  Ot-to-tar-ho 
had  reduced  his  people  and  desiring  to  promote  their  welfare  and 
restore  them  to  prosperity  and  the  proud  position  they  had  lost, 
conceived  the  idea  of  forming  a  league  which  would  unite  the  five 
nations,  the  Mohawks,  Onondagas,  Oneidas,  Cayugas  and  Senecas 
and  in  bond  of  union  and  good  fellowship  which  would  not  only 
cement  a  tie  of  national  brotherhood,  but  by  their  united  action 
they  would  become  more  formidable  in  war  and  better  able  to  van- 
quish other  nations  and  extend  their  domain  and  power.  But 
Ot-to-tar-ho  was  intractible  and  bitterly  opposed  to  Hiawatha  and 
to  defeat  him  put  three  of  his  brothers  to  death. 

Although  driA^en  away  by  the  relentless  Ot-to-tar-ho,  Hiawatha 
actuated  by  his  love  for  his  people  and  great  concern  for  their  happi- 
ness did  not  abandon  the  hope  of  effecting  his  purpose,  and  later 
returning  aided  by  a  powerful  chief  succeeded  in  placating  the  in- 
tractible Ot-to-tar-ho  by  combing  the  snakes  from  his  head  with 
the  wampum  and  the  union  was  formed,  the  nations  united  and 
the  confederacy  of  the  Iroquois,  one  of  the  greatest  political  organ- 
izations ever  accomplished  by  either  civilized  or  uncivilized  peoples 
was  formed.^ 

HOW   THE   FLYING   SQUIRREL   WON   HIS   WINGS,   THE   FROG   LOST 
ITS  TEETH,  AND  THE  WOODCHUCK  ITS  APPETITE 

Teh-do-oh,  the  woodchuck;  Nos-gwais,  the  frog;  Jo-nis-gy-ont,  the 
squirrel 

Iroquois  mythology  invests  animals  and  birds  with  all  the  traits 
and  characteristics  of  the  Indian  himself.  They  too  have  their 
tribes  people,  chiefs  who  hold  councils,  and  warriors  who  battle. 

Nuk-da-go  was  the  head  chief  of  the  squirrel  tribe.  He  was 
powerful  and  wise,  and  could  become  invisible,  and  one.  day  when 
troubled  by  a  conversation  he  had  overheard  between  a  wood- 
chuck,  a  frog  and  a  squirrel,  said  to  himself,  "  I  will  investigate." 

Jo-nis-gy-ont,  a  frugal  squirrel,  had  laid  away  his  winter's  supply 
of  nuts  in  a  hollow  tree  near  a  pine,  but  his  storehouse  was  being 
plundered  and  he  was  complaining  to  his  nearest  neighbors,  a  wood- 


*  Ot-to-tar-ho  or  To-ta-da-ho  became  the  first  presiding  sachem  of  the  confederacy. 
The  wampum  belt  commemorating  him  is  second  only  in  size  to  the  Wing  or  Carpet  belt 
of  the  league.      Both  belts  are  in  the  State  Museum. 


IROQUOIS    MYTHS    AND    LEGENDS 


119 


To-ta-da-ho  belt.  Sometimes  called  the  Presedentia.  It  is  the 
second  largest  belt  known.  The  series  of  diamonds  in  the  center  is 
said  to  represent  a  covenant  chain  always  to  be  kept  bright. 


I20  NEW    YORK    STATE    MUSEUM 

chuck  who  had  dug  his  lodge  under  the  rocks  near  the  pine,  and  a 
frog  who  lived  in  a  marshy  place  by  the  side  of  the  river  over  which 
the  pine  cast  its  shadow. 

The  invisible  Nuk-da-go  listened.  Said  the  frog:  "I  wonder  who 
could  so  cruelly  deprive  poor  Jo-nis-gy-ont  of  his  industrious 
gleanings";  and  with  tears  dropping  from  his  eyes  seemed  to  grieve 
greatly.  The  woodchuck  was  indignant,  declared  it  an  outrage,  and 
inveighed  most  bitterly  against  the  robber  who  had  found  the  hiding 
place  of  Jo-nis-gy-ont,  but  the  wary  squirrel  knew  they  were  his 
only  neighbors  who  cared  for  nuts,  and  received  their  sympathy 
with  suspicious  silence. 

Thought  Nuk-da-go  as  he  listened,  "  Something  wrong  is  going 
on  here,  I  will  investigate." 

At  midnight  the  invisible  Nuk-da-go  entered  the  forest  on  his 
customary  tour  of  inspection,  and  pausing  near  the  pine  his  quick 
ear  caught  a  strange  sound. 

Down  by  the  rock  side  he  saw  a  woodchuck  digging  the  earth 
which  flew  in  great  drifts  behind  him.  "  Strange,"  thought  Nuk- 
da-go,  "  he  finished  his  lodge  long  ago."  And  suspicious  Nuk-da-go 
watched. 

Deeper  and  still  deeper  the  woodchuck  dug,  frequently  disap- 
pearing for  a  time  and  returning  with  his  cheeks  bulging  out  like 
bags  puffed  with  wind,  and  skulkingly  looking  around  to  be  sure 
that  nothing  saw  him,  one  by  one  he  dropped  in  the  hole  the  hickory 
nuts  which  distended  his  cheeks. 

All  the  night  through  Nuk-da-go  watched  while  the  woodchuck 
continued  his  trips  for  the  nuts,  but  when  the  sun  came  he  hid 
in  his  burrow. 

"  Too  many  nuts  —  too  far  from  the  tree  —  this  is  a  pine  forest  — 
the  hickory  grows  hours  away,"  thought  the  wise  Nuk-da-go.  "  To- 
morrow at  midnight  I  will  return." 

On  the  following  night  Nuk-da-go  watched  and  saw  the  wood- 
chuck carefully  concealing  the  hole  with  grass.  "  Who  would  think 
a  deep  little  pit  was  under  those  grasses,"  said  Teh-do-oh  to  him- 
self, as  he  sat  near  the  rock  and  complacently  slicked  his  hair. 

Wise  and  suspicious  Nuk-da-go  still  lingered.  As  noon  ap- 
proached he  peered  through  the  shade  of  the  pine  and  down  by 
the  marsh  saw  a  frog  disappear  under  a  moss-covered  stone  from 
which  he  cautiously  pecked,  his  bright  eyes  bUnking  to  themselves 
in  their  cunning.  The  frog  could  jump  far  when  bearing  no  load, 
but  so  freighted  was  he  that  he  could  only  hop  slow  to  the  marsh 
where  he  disgorged  several  nuts  which  he  pushed  well  under  the 
moss. 


IROQUOIS    MYTHS    AND    LICGENDS  121 

"  Too  many  nuts  —  too  far  from  tlic  tree  —  this  is  a  pine  forest 
—  the  hickory  <^rows  hours  away,"  thought  Nuk-da-go.  "To- 
morrow at  noon  I  will  return." 

By  the  following  noon  when  the  shadows  returned,  the  Nos- 
gwais  had  hidden  the  nuts  under  the  moss  which  he  patted  down 
close  to  the  stone.  "  Ha,  ha  !  "  croaked  he,  "  wdio  would  think 
of  looking  for  nuts  under  an  old  moss-grow^n  stone,"  and  he  trilled 
a  low  song  to  the  marsh. 

But  the  wise  Nuk-da-go  knew,  and  determined  that  the  thieves 
should  be  punished;  so  he  called  a  council  of  all  the  chiefs  of  the 
forest  clans,  to  whom  he  related  what  he  had  witnessed,  and 
advised  a  thorough  investigation.  Said  the  Nuk-da-go:  "  I  have 
made  a  discovery.  Thieves  dwell  in  our  midst.  They  must  be 
secured  and  punished." 

At  the  council  it  was  noticed  that  neither  the  woodchuck  nor 
frog  were  present,  and  as  Jo-nis-gy-ont  was  their  nearest  neighbor, 
he  was  commissioned  to  go  for  them  and  bring  them  before  the 
council.  Jo-nis-gy-ont  gladly  undertook  the  commission,  hoping 
to  regain  the  nuts  he  had  lost,  and  soon  returned  but  without  frog 
and  without  w^oodchuck,  to  report  that  he  had  found  them  and 
delivered  the  summons,  but  the  frog  jumped  so  far  he  could  not 
overtake  him,  and  the  w^oodchuck  hid  in  his  burrow. 

But  the  wise  Nuk-da-go  was  not  to  be  baffled,  and  hastening  to 
the  pine  he  sent  down  his  strong  power  under  the  moss-covered 
stone  and  into  the  burrow,  ordering  the  culprits  to  come  forth, 
when  a  meek  looking  frog  and  a  shame-faced  w^oodchuck  appeared 
and  reluctantly  followed  Nuk-da-go  to  the  council. 

"  Why  are  w^e  brought  here?  "  together  they  asked.  "  We  know 
nothing  of  this  !  "  they  indignantly  exclaimed,  and  the  woodchuck 
stroked  his  grizzly  whiskers  while  the  frog  in  rage  puffed  his  sides 
to  near  bursting. 

Then  said  Nuk-da-go:  "See  the  culprits  !  —  their  bravado  is 
useless  and  will  not  avail.  I  pronounce  them  the  thieves  who 
robbed  the  Jo-nis-gy-ont.  I  discovered  them  in  the  act  and  I  ask 
that  they  be  punished."  Nuk-da-go  then  informed  the  council 
that,  having  cause  for  distrust,  he  had  watched  the  movements 
of  the  culprits,  and  then  related  what  he  had  seen;  thereupon  a 
committee  was  sent  to  the  pine  to  investigate,  and  returning  with 
the  stolen  nuts,  the  thieves  were  convicted.  [0.^ 

As  Nuk-da-go  had  so  faithfully  watched  at  the  pine,  he  was 
chosen  the  judge  to  sentence  the  culprits.  Before  proceeding,  he 
stated  to  the  council  that,  with  the  Indian  animals,  death  was  the 


122  NEW    YORK    STATE    MUSEUM 

penalty  for  thieving,  but,  said  he,  there  is  a  wiser  judgment  which 
I  will  now  render,  the  better  for  the  protection  of  animals  inhabit- 
ing the  forests  for  all  future  time. 

Turning  to  the  frog  he  said:  "  You  belong  to  a  tribe  that  has 
always  been  able  to  get  an  honest  living.  Your  wants  have  been 
amply  supplied.  Even  a  long  lapping  tongue  was  given  you  to 
entice  the  bugs  and  flies  that  pass  your  door  as  you  rest  com- 
fortably in  the  sunshine.  But  your  neighbor  Jo-nis-gy-ont  must 
work  hard  and  journey  far  for  his  winter's  store.  You  sleep 
through  the  winter,  Jo-nis-gy-ont  remains  awake  and  must  have 
food.  You  had  not  the  excuse  of  hunger  for  your  robbing,  you 
w^ere  selfish,  which  adds  to  your  crime,  and  3^ou  must  be  punished. 
Proper  and  sufficient  food  shall  remain  for  you  that  you  may  not 
die,  but  never  more  shall  your  tribe  be  tempted  b}-  the  nut.  Your 
teeth  shall  grow  no  more.  Go  back  in  disgrace  to  your  marsh." 
And  as  the  frog  left  the  Council  House,  his  teeth  dropped  from  his 
mouth. 

"And  you,  Teh-do-oh,"  said  the  judge,  "  you  shall  not  lose  your 
teeth  which  you  are  so  closely  hiding  in  fear,  but  your  punishment 
shall  be  just.  You  too,  sleep  through  the  winter.  Through  the 
summer  all  your  wants  are  provided.  Corn  and  clover,  and  grains 
grow  for  you,  and  fish,  and  birds;  greed,  alone,  tempted  you  to 
steal.  The  nuts  have  ceased  falling,  no  more  to  gather  and  winter 
is  coming;  w^ho  will  help  the  starving  Jo-nis-gy-ont?  Your  greed 
has  deprived  him  of  food.  Greed  must  not  shadow  the  good  name 
of  your  tribe,  and  all  your  tribe  must  share  your  punishment  for- 
ever. Of  green  leaves  and  grains  you  shall  not  be  deprived,  but 
no  more  shall  you  rehsh  the  birds  or  the  fish,  they  will  fear  you  no 
more.  Go  back  in  disgrace  to  your  burrow,  and  return  not  until 
spring  paints  your  shadow  on  the  soft  snows." 

"  The  judge  was  wise,"  said  the  council,  Even  the  unfortunate 
Jo-nis-gy-ont  did  not  escape  reproof,  for  said  the  judge:  "  Had  you 
been  more  watchful  and  swift,  you  could  have  guarded  your  store, 
yet  I  will  help  you.  I  will  widen  your  eyes  and  they  shall  grow 
bigger  and  rounder  that  you  may  see  sideways  when  your  enemies 
appear;  and  I  will  web  your  forelegs  with  wings  that  you  may  fly 
quick  to  your  nest  when  thieves  threaten.  But  I  warn  you,  hide 
from  the  sun  and  you  can  toil  unseen  in  the  shadows."  And  happy 
Jo-nis-gy-ont  flew  back  to  his  nest. 

Thus  the  squirrel  won  his  wings,  the  selfish  frog  lost  its  teeth, 
and  the  thieving  woodchuck  was  punished  for  his  greed. 


IROQUOIS    MYTHS    AND    LF.GRXDS  I23 

When  an  Iroquois  child  loses  a  tooth,  it  carries  it  to  a  marsh 
where  the  frogs  are  croaking,  and  throwing  it  in  the  water  will  say, 
"  Nos-gw^ais,  Nos-gwais,  I  give  you  my  little  tooth,  send  me  an- 
other as  strong  as  a  bear."  And  the  child  in  his  simple  belief 
knows  that  Nos-gwais,  who  craves  small  teeth,  will  hear  him  and 
grant  his  request. 

When  Teh-do-oh  "  paints  his  shadow  "  on  the  snows,  the  Indian 
knows  that  spring  is  near. 

NYA-GWA-IH,  HOW  THE  BEAR  LOST  ITS  TAIL^ 

Nya-gwa-ih,  the  bear,  who  was  hunting  the  forest  for  his  winter 
store  of  nuts  and  honey,  had  traveled  far  from  his  home  when  he 
met  an  aged  fox  who  informed  him  that  he  had  just  passed  the 
river  Avhere  he  saw  some  strange  little  animals  dive  down  to  a 
burrow  beneath  the  water.  He  thought  they  were  young  otters, 
and  had  watched  for  their  return  but  they  had  not  appeared,  and 
he  urged  the  bear  to  go  with  him  and  endeavor  to  entice  them 
from  their  hiding  place. 

The  credulous  bear,  smacking  his  lips  and  licking  out  his  tongue 
in  anticipation  of  a  feast,  hunched  himself  down  to  the  water 
where  upon  looking  in  he  saw  the  reflection  of  his  own  face,  and 
believing  it  to  be  one  of  the  little  mysteries  which  the  fox  had  seen, 
sat  himself  down  to  watch  for  its  reappearance. 

Untiringly  he  waited,  as  the  artful  fox  encouraged.  At  length 
it  occurred  to  the  bear  to  allure  the  unknown  little  creatures  by 
fishing  for  them  and  the  bear  was  a  genial  fisherman.  He  had  the 
patience  to  wait  all  the  day  by  a  stream,  and  the  cunning  to 
Yv'atch  breathlessly,  fearing  to  shadow  the  water,  but  now,  alas, 
he  had  no  bait!  What  was  he  to  do?  The  artful  fox  suggested 
that  he  should  swim  to  a  log  that  was  floating  near,  and  after  he 
had  fixed  himself  firm,  to  drop  his  tail  in  the  water.  Soon  some- 
thing would  seize  it,  when  he  was  to  lift  it  up  to  the  log  and  whip 
the  game  over  to  the  shore  where  he  would  remain  and  protect 
it  for  him. 

By  the  persuasions  of  the  wily  fox,  the  unsuspecting  bear  swam 
out  to  the  log  where  he  secured  himself  and  dropped  his  tail  into 
the  water,  and  the  tail  of  the  bear  was  broad,  and  so  long  it  reached 
near  to  the  bottom  of  the  river. 

Soon  a  something  shook  the  tail,  and  as  the  bear  Hfted  it  up,  he 
saw  a  wriggHng  little  animal,  not  a  bird,  nor  a  fish,  but  a  something 
of  flesh  very  like  a  young  otter,  and  he  slung  it  across  the  stream 
to  the  fox.       "  That  is  fine!"  said  the  fox.      Again  and  again  the 

*  This  legend  is  probably  from  European  sources. 


124  NEW    YORK    STATE    MUSEUM 

bear  lowered  his  tail  in  the  water,  to  secure  the  shoal  which  seemed 
to  have  gathered  around  him.  Whenever  the  tail  shook,  he  would 
throw  his  game  to  the  fox  who  would  urge  him  on.  This  continued 
until  a  gusty  north  wind  which  chanced  to  be  passing  stopped  in 
its  wonder  and  deriding  the  bear,  blew  its  cold  breath  over  the 
water.  And  the  river  became  quiet  and  its  waves  suddenly 
stretched  out  as  smooth  as  a  blanket.  No  more  could  they  chase 
each  other  in  their  race  with  the  wind  nor  lap  to  the  shore  w^hen 
it  thirsted  in  the  sun,  for  the  north  wind  had  frozen  them  down 
by  its  breath.  But  the  foolish  and  unheeding  bear,  intent  on  his 
game,  waited  till  night.  No  more  came  the  tremulous  snipping 
at  his  tail,  no  longer  his  tail  grew  heavy  with  the  wrigglers.  The 
bear,  who  could  not  see  the  crafty  fox  devouring  his  pile  of  game, 
exclaimed,  "  How  suddenly  the  wrigglers  have  stopped  biting  my 
tail!      What  does  it  mean?" 

The  subtle  fox  caught  sniffing  and  choking  over  a  bone,  replied: 
"  Something  has  drifted  against  them.  Wait  till  it  passes."  And 
the  good  natured  bear  who  in  his  mind  was  counting  the  game 
which  he  had  thrown  to  the  shore,  saw  the  night  coming,  and 
thought  of  his  home  to  which  he  knew  he  must  hasten.  He  had 
his  honey  and  his  nuts  beside  his  river  game  to  carry,  and  the  way 
was  long.  As  he  was  fixing  himself  to  travel,  in  his  hospitality 
he  invited  the  fox  to  return  with  him  when  they  would  partake 
of  the  feast  together;  and  if  the  fox  was  willing,  he  could  help 
carry  the  game.  But  no  answer  came  to  his  invitation.  Again 
he  called  to  the  fox.  No  answer,  and  he  raised  himself  to  jump 
from  the  log.  But  his  tail  was  "  so  heavy."  "  Some  big  game," 
gleefully  thought  he,  as  he  pulled  stronger.  "  My!  how  that  game 
pulls!"  thought  the  bear.  "  Now  I  will  bring  it."  And  with  a 
vigorous  jump,  he  made  a  lunge  for  the  shore  when  lo!  his  tail 
was  left  in  the  water !  The  satirical  north  wind  had  frozen  it  fast ! 
And  the  friendly,  advising  fox!  Where  was  he?  Vanished! 
And  the  game?  A  pile  of  half  chewed  bones  on  the  bank!  With 
a  sigh  and  a  sneering  smile,  the  tailless  bear  lifted  his  load  of  honey 
and  nuts  and  lumbered  along  to  his  cave  miles  away! 

Thus  the  bear  lost  his  tail  and  his  tailless  descendants  have 
never  been  fishermen. 

THE  ALGONQUIN  AND  WAN-NUT-HA 

Disdaining  death,  scorning  his  foes,  defying  the  stake  and 
challenging  its  torture,  Hon-do-sa,  an  Algonquin  chieftain, 
awaited  his  doom  at  sunrise.  He  was  the  captive  of  a  Seneca 
sachem. 


IROQUOIS    MYTHS    AND    LICCKNDS  I25 

For  fifty  years,  war  between  the  Algonquins  and  the  Iroquois 
had  raged  with  direful  fury ;  for  fifty  years  their  hate  had  shown  no 
mercy;  and  for  fifty  years  their  slain  warriors  had  been  passing  to 
eternity,  leaving  the  bloody  strife  an  inheritance  for  their  de- 
scendants. Fifty  years  of  the  oppressor  and  the  oppressed,  of 
Algonquin  persecution  and  Iroquois  defense;  and  now,  Hon-do- 
sa,  a  young  Algonquin  chief,  stoically  awaited  the  Seneca's  doom 
of  death  at  the  stake. 

Hon-do-sa  had  been  captured  in  a  battle  where  the  son  of  the 
sachem  was  killed,  and  the  blood  of  the  Algonquin  must  atone 
for  his  death. 

It  was  an  early  custom,  that  during  the  time  preceding  the 
putting  to  death  of  a  captive,  he  should  receive  the  utmost  hospi- 
tality, be  treated  rather  as  a  guest  than  a  prisoner,  and  while 
strongly  guarded  to  prevent  his  escape,  he  was  given  the  best 
lodge  in  the  canton,  the  softest  furs  were  his  bed,  and  provided 
w4th  the  choicest  food  by  a  female  attendant,  chosen  for  her  beauty. 
Wan-nut-ha,  the  sachem's  daughter,  the  most  beautiful  maiden  of 
the  tribe,  was  selected  to  attend  the  Algonquin,  and  for  many  days 
had  cared  for  him.  But  with  the  days,  the  stoical,  quiet  resigna- 
tion of  Hon-do-sa  had  not  passed  unnoticed  by  Wan-nut-lia,  and 
a  feeling  like  that  of  pity  had  unconsciously  come  upon  her.  He 
had  been  brave  in  battle,  and  now  though  a  captive  who  must 
die,  was  haughty  in  his  silence,  and  defiantly  awaited  his  doom. 
Yet  Wan-nut-ha  softened  toward  him.  "  So  near  death,  and  so 
brave  and  how  fair  to  die!"  she  sighed.  But  the  days  of  his  cap- 
tivity had  passed;  on  the  morrow  at  sunrise  he  must  die.  For 
the  last  time  Wan-nut-ha  carried  the  food  to  his  lodge,  and  she 
lingered.  Why  did  she  tarry?  What  new  emotion  stirred  her 
heart  to  detain  her?  He  was  a  foe  of  her  people,  why  sliould  she 
pity?  But  at  the  last,  when  his  eyes  spoke  to  her's  a  silent  fare- 
well, she  then  knew;  and  quick  flashed  the  thought  of  her  canoe 
on  the  lake  that  could  bear  him  away.  "  Tonight,"  she  whispered, 
"  when  the  owl  cries  the  midnight  and  the  bittern  screams  sad  by 
the  lake  shore,  listen.      Wan-nut-ha  will  be  near." 

At  midnight  she  cautiously  neared  the  lodge.  The  guard  was 
asleep,  though  thonged  to  the  captive!  A  stir  might  awake  him. 
Faster  her  heart  throbbed,  and  the  life  of  Hon-do-sa  seemed  as  her 
own,  but  she  faltered  not.  The  guard  slept  as  she  loosened  the 
thongs  and  silently  they  fled  through  the  tangled  marshes,  hand 
clasped  in  hand,  down  to  the  lake  where  rocked  her  canoe. 

Had  the  horrors  of  the  fifty  years  strife  paled  Wan-nut-ha 's  blood 


126 


NEW    YORK    STATE    MUSEUM 


to  compassion  ?  Was  it  but  pity  that  had  stirred  a  new  thrill 
in  her  heart?  Ah!  love  attires  itself  in  various  ways  to  enter  each 
heart! 

"  Ga-nun-do-wa  mountain  is  not  far,"  she  said,  as  she  paddled 
her  canoe  swift  through  the  waters;  but  as  the  canoe  touched  the 
shore  the  faint  cries  of  their  pursuers  came,  borne  on  the  breeze  of 
the  dawn.    "  Haste,  Hon-do  -sa!  "  she  exclaimed,  as  she  pointed  the 


Ta-ha-mont,  an  Algonquin  chief 


way  of  his  fli^dit.  "  Now  you  are  free!  Farewell.  Flee  to  your 
people!  I  will  remain,  Wan-nut-ha,  who,  by  the  hand  of  her  father, 
the   sachem,  will  die  for  you!  " 

Leaping  to  the  shore,  Hon-do-sa,  the  warrior,  Hn.i^cred.  All  the 
suns  he  had  known  Wan-nut-ha  passed  before  him.  "  Life  from 
Wan-nut-ha  would  not  be  freedom  for  Hon-do-sa,"  he  exclaimed. 
"  Dawn  after  dawn,  when  thonged  and  alone  in  his  prison  lodge, 
Wan-nut-ha  brought  the  sun  to  Hon-do-sa;  and  now  she  bids  him 


IROQUOIS    MYTHS    AND    LKCKNDS  127 

flee  from  her  forever.  Like  a  brave  warrior  he  should  have  waited 
his  fate.  Now  the  sun  turns  away,  and  a  black  cloud  covers  its  face. 
Nothing  but  gloom  and  the  shadows  come  now  to  me.  The  foes  of 
Hon-do-sa  fast  follow,  mad  in  their  hate ;  the  arrows  will  soon  hiss 
his  doom.  Oh-ne,  (farewell)  Wan-nut-ha!  Wan-nut-ha  opened  a 
new  light  to  Hon-do-sa.  Now  it  is  black  and  forsaken.  Return  to 
her  people,  and  forget  the  Algonquin.  He  will  wait  here  to  die." 
And  the  brave  Hon-do-sa,  so  strong  in  battle,  so  weak  in  love, 
turned  his  face  from  the  sunrise  to  meet  his  fast  coming  foes. 

But  Wan-nut-ha!  In  the  conflict  of  loving,  despairing,  pitying 
yet  brave;  forgetting  her  kin,  forgetting  her  blood  which  raced 
in  hate  for  her  foes;  she  sprang  from  her  canoe,  exclaiming  as  she 
sent  it  adrift:  "  Not  alone  shall  my  brave  Algonquin  die;  as  two 
leaves  that  grow  from  one  stem,  is  the  life  of  Hon-do-sa  and  the  life 
of  Wan-nut-ha ;  and  as  one  life  they  shall  live,  or  as  one  life  will  die !  " 

Swift  as  two  shadow  clouds  they  sped  up  the  steep  cliffs,  and 
nearing  their  highest  crag,  calmly  awaited  the  coming  of  the  pursu- 
ing warriors. 

For  her  wild  love,  AVan-nut-ha  forsook  her  people  and  now  dared 
their  hate;  and  for  love,  the  chieftain,  who  feared  not  death,  clasped 
her  to  his  heart  and  with  a  shout  of  triumphant  scorn  at  his  baffled 
foes,  together  they  leaped  to  their  death  on  the  sharp  rocks  below! 

There  at  the  foot  of  the  great  clifTs  across  the  lake  from  Ga-nun- 
do-wa  mountain  a  heavy  oak  watches  its  shadows  as  it  follows  the 
course  of  the  sun,  and  when  the  bittern  screams  and  the  owl  cries 
the  midnight,  the  tremulous  leaves  of  the  old  tree  sigh  like  unto 
human  voices,  and  its  branches  bend  lower  to  guard  the  vigils  of  a 
spirit  that  wanders  forth  to  renew  its  vows. 

The  sachem  and  his  warriors  entered  the  dust;  the  forests  are 
laid  in  fair  plains  that  bear  the  harvests ;  the  lake  carries  the  burdens 
of  the  paleface,  and  the  birch  bark  canoe  no  longer  drifts  on  its 
waters.  But  the  oak  still  watches  and  counts  the  ages  and  Wa-nut- 
ha's  spirit  still  sighs  in  its  shadow  where  it  waits  to  welcome  Hon- 
do-sa. 


Pari  3 
MISCELLANEOUS  PAPERS 

BY 

HARRIET    MAXW?:LL     CONVERSE 

IROQUOIS    INDIANS    OF    THE    STATE    OF   NEW    YORK 

The  Ho-de-no-sau-nee  or  People  of  the  Long  House 

At  the  era  of  the  Dutch  discovery,  1609,  the  Iroquois  were  found 
in  possession  of  the  same  territories  between  the  Hudson  and 
Genesee  rivers,  upon  which  the}^  afterwards  continued  to  reside 
until  the  close  of  the  i8th  century.  At  that  time  the  Five  Nations, 
into  which  they  had  become  subdivided,  were  united  in  a  league; 
but  its  formation  was  subsequent  to  their  establishment  in  the 
territories  out  of  which  the  State  of  New  York  has  since  been 
erected. 

Tradition  interposes  its  feeble  light  to  extricate  from  the  con- 
fusion which  time  has  wrought,  some  of  the  leading  events  which 
preceded  and  marked  their  political  organization.  It  informs  us 
that  prior  to  their  occupation  of  New  York  they  resided  in  the 
vicinity  of  Montreal  upon  the  northern  bank  of  the  St  Lawrence, 
where  they  lived  in  subjection  to  the  Adirondacks,  a  branch  of 
the  Algonquin  race,  then  in  possession  of  the  whole  country  north 
of  that  river.  From  the  Adirondacks  they  learned  the  art  of  hus- 
bandry, and  while  associated  with  them  became  inured  to  the 
hardships  of  the  warpath  and  of  the  chase.  After  they  had  mul- 
tiplied they  attempted  possession  of  the  country  of  the  Adiron- 
dacks but  were  overpowered  by  the  latter  and  forced  to  leave  their 
lands  to  escape  extermination.  In  due  time  they  migrated  into 
the  present  territory  of  New  York  State,  and,  dividing  into  bands, 
spread  abroad  to  found  new  villages. 

One,  crossing  over  to  the  Mohawk,  established  itself  at  Ga-ne- 
ga-ha-ga  below  Utica  and  afterwards  became  the  Mohawk  nation. 
For  many  years  the  Oneidas  and  Onondagas  were  one.  nation, 
but  one  part  of  these  two  settled  at  Oneida  lake  and  became  a 
separate  nation;  tlie  other  claiming  the  Onondaga  valley  in  time 
also  became  independent.  The  Cayugas  and  Senecas  were  for 
many  years  united,  but  finally  divided  and  became  individual 
nations. 

All  of  these  people  were  compelled  to  war  with  tlie  various  tribes 
whom  they  found  in  possession  of  the  country.    After  the  expulsion 

138 


IROQUOIS    MVIIIS    AND    LIXil'.NDS  I2C) 

of  these  people,  the  interest  of  the  original  Five  Nations  Vjecame 
distinct,  and  gradually  dividing,  they  came  into  open  warfare  with 
each  other.  These  w^ars  continued  for  an  unknown  period,  until 
finally  the  project  of  a  league  was  suggested  by  the  Onondagas  as 
means  to  enable  them  to  effectually  resist  contiguous  nations. 

Histories  of  the  white  people  relate  that  the  Iroquois  were  leagued 
about  a  century  previous  to  the  advent  of  the  white  people.  To  the 
contrary  the  traditions  of  the  Iroquois  indicate  a  period  far  remote. 
[Morgan.     League  of  the  Iroquois] 

Among  the  wars  of  the  united  nations  the  struggle  with  their  old 
enemy,  the  Adirondacks,  was  the  most  severe.  This  war  con- 
tinued nearly  fifty  years  till  the  Adirondacks  were  nearly  exter- 
mmated.  A  new  era  commenced  with  the  Iroquois  on  the  establish- 
ment of  the  Dutch  trading  post  at  Fort  Orange,  now  Albany,  in 
1 615.  The  principal  Indians  in  the  north  were  the  Hurons  and 
Adirondacks;  on  the  west,  Erics,  the  Neuter  nation,  Miamis,  Otto- 
was  and  Illinois;  on  the  south  the  Shawnees,  Cherokees,  Catawbas, 
Susquehannocks,  Delawares,  Nanticokes  and  some  lesser  nations; 
on  the  east  the  Minsi  and  New  England  Indians.  Some  of  these 
nations  were  subjugated  and  made  tributary  and  others  utterly 
exterminated,  till  the  Iroquois  became  absolute  dictators. 

The  friendly  relations  between  the  Indians  and  the  Dutch, 
beginning  in  161 5,  were  preserved  with  fidelity  till  the  independence 
of  the  American  states  terminated  the  jurisdiction  of  the  English 
over  the  country,  and  even  then  the  Mohawks,  adhering  to  the 
crown,  divided  from  their  brothers  and  left  the  league.  This  was 
the  first  break  in  the  confederacy,  but  the  St  Regis  Indians  w^ere 
lately  inducted  into  the  league  to  take  the  place  of  the  Mohawks.^ 

At  the  institution  of  the  Ho-de-no-sau-nee,  fifty  permanent 
sachemships  were  created  with  appropriate  names.  Of  these  there 
yet  remain  intact  the  inherited  sachem  titles.  These  are  unchange- 
able and  inherited  by  clanship.  Of  these,  to  the  Mohawks  were  dis- 
tributed 9;  to  the  Oneidas  9;  to  the  Onondagas  14;  to  the  Cayugas 
10 ;  to  the  Senecas  8.  At  the  present  moment  tribal  law^  is  continued 
among  the  Onondagas  and  Tonawanda  Senecas,  and  also  by  the 
St  Regis  who  entered  the  league  as  successors  to  the  Mohawks  in 
1883.  To  these  were  given  the  nine  original  Mohawk  sachemships. 
The  Cattaraugus  and  Salamanca  Senecas  abandoned  the  tribal  law 


1  The  adoption  of  the  St  Regis  Indians  was  brought  about  largely  through  the   influence 
of  Mrs  Converse. 


130  NEW    YORK    STATE    MUSEUM 

in  1848^  and  assumed  a  republican  form  of  government  by  electing 
a  president  and  board  of  councilmen.  These  include  the  peace- 
makers. 

The  original  clans  which  divided  the  people  into  families,  were  the 
Wolf,  Bear,  Beaver,  Turtle,  Deer,  Snipe,  Heron  and  Hawk.^  By  this 
division  which  was  equal  among  the  Five  Nations,  the  people  were 
bound  to  each  other  by  the  ties  of  consanguinity.  A  Seneca  Wolf 
regarded  an  Onondaga  Wolf  as  a  brother,  and  so  on  throughout 
the  league.  So  carefully  provided  was  this  clanship  that  a  Seneca 
Wolf  could  not  marry  an  Onondaga  Wolf.  By  this  relationship, 
the  league  preserved  for  itself  not  only  blood  distinction  but  abso- 
lute union,  as  in  case  of  war  brother  would  fight  against  brother, 
which  was  against  their  bond  of  brotherhood. 

The  census  enumeration  of  1890  shows  that  the  Iroquois  furnished 
162  soldiers  ^  and  sailors  for  the  Civil  War.  It  has  been  estimated 
that  in  1660  there  were  11,000  Iroquois.  This,  however,  is  indefi- 
nite. The  total  population  in  1890,  excluding  the  106  Oneidas,  was 
5133.  Of  these  2844  could  not  speak  English.  The  Onondaga  Reser- 
vation is  6100  acres;  Tonaw^anda  Senecas  about  8000;  Allegany 
Senecas  30,469;  Oil  Spring  640;  Cattaraugus  Senecas  21,680;  St 
Regis  14,640;  Tuscaroras  6249.  The  Oneidas  have  no  reservation 
in  this  State.  They  are  largely  represented  in  Green  Bay,  Wis., 
and  those  who  live  here  in  New  York  State  are  "  guests  "  of  the 
Onondagas  and  other  nations.  The  Cayugas  who  have  no  separate 
reservation  reside  on  different  reservations,  the  largest  number 
being  at  Cattaraugus.  These  are  the  New  York  State  Indians. 
On  their  reservations  there  are  12  churches.  Some  of  the  congre- 
gations worship  in  private  houses  or  halls.  The  "  pagans  "  assemble 
for  business,  religious  ceremonies,  feasts,  condolences,  and  councils 

•  Although  the  active  government  of  the  Seneca  Nation  is  the  modem  republican  form, 
underlying  this  is  the  ancient  tribal  form.  This  survival  is  fostered  by  the  pagan  party 
and  is  the  link  that  holds  together  the  old  form  of  the  ancient  league.  The  sachem  names 
are  still  carefully  transmitted  and  the  tribal  customs  form  the  basis  of  the  common  law 
held  at  present. 

2  The  eight  clans  here  named  were  those  of  the  Senecas.  The  three  common  clans  were 
the  clans  of  the  Bear,  Wolf  and  Turtle.  These  were  the  elder  clans  and  the  sachems  be- 
longing to  them  were  the  most  influential  in  the  league  councils.  Among  the  Senecas, 
Cayugas  and  Onondagas  the  clans  were  divided  into  two  phratrics,  the  Animal  and  the 
Bird.  The  Animals  were  called  the  elder  brothers.  Strangely  the  Deers  were  the  head 
of  the  Bird  phratry,  whose  other  members  were  the  Snipe,  Heron  and  Hawk.  Each 
phratry  when  in  council  sits  opposite  the  other. 

*  It  is  recorded  that  the  Iroquois  soldiers  in  the  Civil  War  were  the  finest  body  of  men  in 
the  army,  considered  from  a  physical  standard.  The  Iroquois  are  still  a  splendid  people 
physically  as  is  attested  by  the  number  of  athletes  among  them  who  have  made  world  records. 
The  record  of  Deerfoot  in  1864  in  which  he  ran  12  miles  in  62  minutes,  2^  seconds  is  well 
known  and  in  modern  times  the  skill  of  the  Pierce  brothers  on  the  track  and  of  Thomas 
Longboat,  the  Canadian  Onondaga,  has  attracted  much  attention.  A  number  are  expert 
ball  players  and  a  Seneca  is  a  professional  athletic  trainer. 


IROQUOIS    MYTHS    AND    LrXEXDS  I3I 

in  their  council  houses  or  private  residences.  Among  tlie  Iroquois 
various  trades  are  represented.^  Of  the  full  number  of  the  census 
there  are  185  basketmakers,  528  farmers,  696  laborers  and  various 
others  who  are  independent  farmers  and  mechanics. 

The  Tuscaroras  who  entered  the  league  about  17 13  are  included 
in  the  census  enumeration.  As  this  nation  was  not  of  the  original 
Five  Nations,  they  have  not  been  recognized  by  title  right  to  sachem- 
ship. 

After  three  centuries  of  conflict  with  an  invading  race  which  in 
its  greed  for  lands  and  wealth  had  but  little  sympathy  for  the  ab- 
original owners  of  the  soil,  we  find  the  Iroquois  still  with  us  success- 
ful in  their  struggle  to  retain  their  ancients  seats.  Every  other 
native  nation,  tribe  or  band  of  Indians  in  the  east  has  been  ex- 
terminated or  driven  toward  the  west  where  small  acres  in  a  broad 
land  remain  to  them. 

The  Iroquois  by  his  unconquerable  tenacity,  his  dogged  determina- 
tion to  remain,  his  wonderful  national  vitality  has  earned  the 
admiration  and  respect  of  the  world  and  ethnologists  acclaim  him 
the  master  type  of  the  American  Indian.  By  their  wondrous  con- 
ception of  the  Confederacy  of  the  Five  Nations,  in  the  union  of  the 
Mohawks,  Cayugas,  Oneidas,  Onondagas  and  Senecas,  they  formed 
one  political  confederation  of  civil  and  war  power  unequaled  by 
any  other  primitive  people.  This  confederated  league  was  absorbing 
all  adjacent  nations  when  disturbed  by  the  advent  of  the  white 
people.  Their  war  cry  to  the  enemy  being  absorption  or  extermina- 
tion they  were  continually  augmenting  their  numbers.  Their 
government  was  a  structure  of  durability  in  its  filial  principles  of 
equality,  fraternity  and  inflexible  loyalty,  a  sort  of  socialism  free 
from  any  humility  or  pernicious  dissensions  of  political  bondage. 
Their  religious  conceptions  were  far  above  those  of  the  ancient 
philosophers  or  the  tendencies  of  the  ancient  myth  god  worshipers. 
The  student  who  intelligently  translates  the  Indian  religion  opens 
the  wider  door  for  good  will  and  humanity,  in  fact,  as  a  distinguished 
bishop  of  the  Episcopalian  church  has  said,  "  The  American  Indian 
is  the  most  magnificent  heathen  on  the  face  of  the  earth,  he  has  but 
one  God  and  believes  in  the    immortalitv    of    soul."       As    this    is 


'  Iroquois  Indians  at  present  are  engaged  in  many  different  trades  and  professions.  Some 
are  masons,  molders,  carpenters,  bakers,  painters,  engineers,  railroad  trainmen,  conductors, 
clerks  in  business  and  banking  houses,  cooks,  shopkeepers,  blacksmiths  etc.;  in  pro- 
fessional lines  they  will  be  found  engaged  in  the  practice  of  law  and  medicine,  in  music, 
in  teaching,  both  in  primary  and  higher  branches,  and  some  are  engaged  professionally 
in  scientific  pursuits.  Others  will  be  found  as  laborers  drifting  about  among  the  whites, 
as  teamsters  and  farm  hands  and  the  like. 


132  NEW    YORK    STATE    MUSEUM 

the  base  of  all  true  religion,  it  is  a  shame  that  zealous  and  honest 
workers  among  the  Indians  should  not  acquaint  themselves  with 
the  tenets  of  their  ancient  faith,  thereby  harmonizing  its  primal 
truths  with  any  newer  religion  that  may  be  taught  to  them. 

Philosophy  and  science  were  processes  of  knowledge  unknown 
by  the  primitive  red  man  yet  by  their  intuitions,  lofty  and  intellec- 
tual, they  evolved  a  purely  spiritual  religion  with  one  invisible 
Great  Spirit  as  its  ruler  who  made  himself  known  to  them  by  his 
works  visible  in  all  the  benedictions  of  nature.  To  the  Indian 
there  occurred  no  idea  of  the  omnipresence  of  a  ruHng  power, 
therefore  "assistants"  who  were  subservient  to  his  will  were  as- 
signed certain  duties.  Unlike  the  pagans  of  old  these  were  not 
worshiped  as  individual  gods.  To  He-no,  the  Thunderer,  was 
given  the  voice  of  admonition  and  instrument  of  vengeance  as 
well  as  judgment  in  the  bestow^al  of  beneficent  rains.  Ga-oh  was 
empowered  with  the  direction  of  the  w^nds ;  from  their  tangles  he 
divided  the  breath  of  the  summer  time  from  the  frost  of  the  winter. 
Other  assistants  distributed  all  the  fruits,  beans,  squash  and  corn, 
the  last  three  having  a  triad  of  female  "supporters"  whose  gen- 
erosity is  "thanked"  at  the  annual  Green  Corn  dance.  In  fact  to 
all  visible  and  invisible  nature  each  had  its  guardian  under  the 
guidance  of  one  supreme  power. 

In  Indian  language  there  is  no  blasphemous  or  profane  word. 
Their  attitude  toward  the  Great  Spirit  is  venerative  and  dignified. 
In  their  various  feasts  religious  dances  are  introduced  in  all  of  which 
there  are  interludes  when  the  tenets  of  the  ancient  faith  are  re- 
cited. These  have  descended  from  generation  to  generation  by 
word  only;  there  are  no  written  records  of  the  Indian  religion.  A 
young  preacher  is  taught  word  for  word  and  when  he  enters  office 
he  "remembers"  and  expounds  to  the  people  at  the  annual  festivals. 
There  are  never  any  religious  "uprisings"  or  "excitements."  The 
law  and  word  are  passed  year  by  year,  century  after  century,  by 
the  true  pagan  preacher.  In  the  "new  religion"  of  the  Iroquois, 
Ga-nio-dai-u,  there  is  an  interweave  of  modern  ideas  induced  by 
the  necessity  of  reform  from  evils  introduced  by  the  palefaces. 
But  even  in  this  "temperance"  preaching  nothing  has  been  accepted 
that  was  not  consistent  with  their  primitive  idea  of  justice  and 
repentance. 

The  Indian  having  no  knowledge  of  a  sacrificial  atonement 
assumes  the  punishment  of  his  own  evil.  The  religious  law  governs 
this  by  a  recital  of  his  "sins"  at  the  public  New  Year  feast  and  a 
sin  thus  confessed  is  atoned   for.      By  this  came  the  use  of  the 


] 


IROQUOIS    MYTHS   AND   LEGENDS  133 

wampum  known  as  the  Ransom  belt.  If  a  murder  has  been  com- 
mitted the  murderer  sent  the  Ransom  belt  to  the  nearest  relatives 
of  his  victim  with  a  petition  for  his  Hfe  as  he  was  "sorry."  If  the 
belt  was  returned  he  submitted  to  his  death  sentence  with  the 
stoicism  of  his  race.  It  never  occurred  to  him  that  the  Great 
Spirit  could  be  appealed  to  for  such  forgiveness.  He  had  an  idea 
of  punishment  in  an  after  life  but  it  was  of  a  material,  not  spiritual 
nature.  The  fundamental  principle  of  his  faith  was  a  sublime 
belief  in  the  immortality  of  the  soul,  which  on  entering  its  eternal 
Hfe  continued  its  former  existence  not  progressively  by  the  goodness 
of  its  mortal  life  nor  in  punishment  for  its  omissions.  A  mortal 
evil  was  atoned  for  during  the  mortal  life.  Likewise  a  benevolent 
or  religious  act  was  rewarded  by  compensations  while  on  earth. 

It  is  only  by  the  intimate  social  acquaintance  of  the  Indian, 
even  of  the  present  day,  that  his  true  religion  is  known.  His  moral 
laws,  according  to  his  own  conception,  are  stringent.  His  family 
relationships  are  the  universal  spirit  of  affection  and  hospitality. 
His  children  are  taught  obedience  with  their  lessons  of  reverence 
to  parents.  Indians  never  punish  their  children.  If  a  child  runs 
too  great  riot  they  let  him  "get  over  it"  first  and  then  reason  with 
him  about  it  afterwards.  Notwithstanding  the  labors  of  the  Indian 
woman  she  is  supreme  in  home  authority,  owns  land  in  her  own 
right  and  frequently  continues  her  maiden  name  after  marriage, 
which,  by  Indian  law,  is  a  mutual  agreement  for  the  man  and 
woman  to  live  together  until  one  or  the  other  "scolds  too  much." 
Incompatibility  of  temper  argues  a  divorce  if  appealed  for,  as 
"quarreling  is  a  bad  example  to  the  children,"  who,  in  case  of  a 
separation,  are  taken  by  the  mother,  the  family  descent  being 
from  the  maternal  line. 

As  an  example  of  the  moral  commands  of  the  Indian,  I  quote 
the  following  precepts  which  are  imperatively  enjoined: 

"It  is  the  will  of  the  Great  Spirit  that  you  reverence  the  aged 
even  though  they  be  as  helpless  as  infants." 

"If  you  tie  up  the  clothes  of  an  orphan  child  the  Great  Spirit 
will  notice  it  and  reward  you  for  it." 

"To  adopt  orphans  and  bring  them  up  in  virtuous  Avays  is  pleas- 
ing to  the  Great  Spirit." 

"If  a  stranger  wander  about  3^our  abode,  welcome  him  to  your 
home,  be  hospitable  to  him,  speak  to  him  with  kind  words,  and 
forget  not  always  to  mention  the  Great  Spirit." 

As  proof  of  the  last  precept  at  the  latest  census^  there  was  but 

'The  census  of  1890  was  used  by  Mrs  Converse  as  a  source  of  information. 


134  NEW    YORK    STATE    MUSEUM 

one  beggar  or  actually  homeless  person  reported  among  the  4800 
Iroquois  Indians  of  New  York  State  and  he  was  provided  for  by 
the  old  rehgious  law. 

The  Indian  has  been  accused  of  indecent  orgies.  His  dances 
have  been  condemned  as  corrupt  and  vicious.  His  secret  societies 
are  named  as  witchcrafts  and  satanisms  of  evil  practices.  In  my 
investigations  of  their  myths,  mystics,  their  religion,  and  civil  and 
home  life,  I  have  attended  all  these  dances  and  have  never  seen 
one  vulgar  or  indecent  action.  The  Indian  woman,  by  nature 
chaste,  would  scorn  an  immodest  attire  or  the  famiharity  of  the 
"fiddle  dances"  known  as  the  waltzes  of  the  palefaces. 

I  have  been  admitted  to  several  degrees  of  the  Medicine  Lodge, 
which  is  known  to  all  American  Indians,  the  Iroquois  secret  society, 
Na-gah-ne-gah-ah ;  in  its  celebrations  there  is  nothing  malign. 
The  ritual,  thoroughly  consistent  with  their  religion,  includes 
chants  for  the  sick  and  dying  and  the  dead  who  are  yet  "  held  in 
the  arms  of  the  Great  Spirit."  The  principles  upon  which  this 
medicine  society  is  founded  are  charity,  neighborly  kindness  and 
lessons  for  ministrations  to  the  sick.  Their  chants  are  entirely 
free  from  human  passions  or  grossness  of  superstitions.  In  fact  if  a 
member  evidences  a  spirit  of  evil  he  is  excluded  from  the  meetings 
until  he  is  "purified." 

The  religious  feasts  of  the  Indian  begin  with  the  New  Year 
usually  in  February,  w^hen  he  renews  all  promises  of  fidelity  to  the 
Great  Spirit.  This  is  followed  by  the  Maple  feast  which  occurs 
when  the  maple  sap  first  flows.  Then  follow  the  Berry  feasts  and 
in  turn  those  of  all  fruits,  each  of  which  has  its  special  dance  and 
thanksgiving  chant,  until  the  final  Green  Corn  dance.  On  this  occa- 
sion the  feast  continues  four  days  and  embodies  within  its  ritual 
thanksgiving  for  all  the  gifts  of  the  Great  Spirit.  The  smallest  growth 
is  not  omitted  in  the  recital,  nor  the  least  of  the  animal  creation. 
These  are  the  only  occasions  for  their  public  religious  meetings. 

In  his  home  life  the  Indian  never  partakes  of  a  meal  that  he 
docs  not  first  ask  the  blessing  of  the  Great  Spirit  upon  the  repast 
and  after  eating  never  fails  to  thank  him  for  the  privilege  of  the 
food.^  If  he  starts  a  friend  on  his  journey  the  farewell  is  always 
an  appeal  that  the  Great  Spirit  may  guard  him  to  his  home. 

The  Indian  believing  the  Great  Spirit  to  be  the  God  of  the  Indian 
only,   does  not  hold  himself  amenable  to  the   law  of  any  other 

'The  devout  Indian  after  he  has  finished  his  meal  always  says  "  Niaweh,"  nieaninR./am 
thankful.  AlthouKh  he  apparently  addressed  the  others  at  the  table  according  to  his  re- 
ligion in  reality  he  is  speaking  to  the  Creator.  The  response  of  the  people  is  "  Niuh!  " 
meaning,  -it  is  well. 


IROQUOIS    MYTHS   AND   LEGENDS  1 35 

religion.  He  may  be  stimulated  by  observing  the  various  moral 
laws  of  the  white  man  but  he  will  not  incorporate  within  his  own 
religion  anything  that  is  not  consistent  with  his  old  faith.  There- 
fore comes  the  term  "  Christian  pagan,"  which  signifies  that  the 
"  converted  "  Indian  has  "  adopted  "  the  moral  teachings  of  the 
"  new  "  religion  as  a  graft  upon  his  inherited  faith. 

He  can  not  understand  why  I'^e  Christian  religionists  should  be 
divided  into  so  many  "  societies  ''  while  he  has  but  one.  He  does 
not  comprehend  the  efficacy  of  prayer  for  material  things. 

In  fact  the  entire  social  life  of  the  Indian  is  imbued  with  religious 
sentiment.  He  despises  a  liar  and  distrusts  the  man  who  offers  too 
much  to  him.  A  truer  friend  does  not  live  than  the  Indian  w^ho 
will  give  his  own  bed  and  the  largest  end  of  his  loaf  as  long  as  a 
friend  tarries  with  him.  A  betrayal  of  confidence  he  never  for- 
gives. Long  years  of  dishonorable  persecution  have  made  him 
distrustful  of  every  white  man.  Divested  of  his  aboriginal  do- 
mains he  has  been  hunted  into  little  corners  and  considered  a 
tenant  by  privilege  until  extermination.  In  the  name  of  humanity 
and  history  why  are  there  not  more  of  earnest  workers  who  w411 
investigate  the  Indian  as  he  was?  If  he  has  constructed  his  own 
theology  he  has  discovered  the  greatest  truth  of  nature,  the  knowl- 
edge of  a  Supreme  Ruler.  By  his  conceptions  of  tribal  fraternity 
he  has  become  thoroughly  indoctrinated  with  true  humanity 
thus  rivaling  many  of  the  highest  virtues  of  civilized  man.  It  has 
required  the  processes  of  centuries  of  evolution  to  transform  the 
painted  savage  whom  Caesar  met  in  Britain  into  the  Englishman 
of  today.  What  is  the  history  of  the  four  centuries  of  the  evolution 
of  the  American  Indian  ?  Save  the  few  who  have  been  defended  and 
befriended  and  educated,  the  story  is  near  its  finale  of  a  Christless 
not  a  Christian  civilization.  In  this  unequal  and  mournful  struggle 
to  preserve  his  inheritances  and  nationality  the  Indian  is  nearing 
the  inexorable  destiny  to  which  he  is  doomed. 

WOMAN'S  RIGHTS  AMONG  THE  IROQUOIS 

Generations  before  the  coming  of  the  palefaces  to  this  country, 
the  Iroquois  Indians  had  declared  in  the  constitution  of  the 
Ho-de-no-sau-ne,  the  Confederacy  of  the  Long  House,  that  the 
"  mother  "  or  woman's  rights  should  be  included  in  the  laws  and  be 
forever  protected. 

While  the  primitive  red  man  looked  upon  woman  as  subordinate 
rather  than  equal,  by  his  law,  through  her  he  preserved  his  ties  of 
consanguinity  and  tribal  denomination.     While  he  enforced  obedi- 


136  NEW    YORK    STATE    MUSEUM 

ence  to  and  respect  for  his  own  rights  and  imposed  many  burdens 
on  woman,  yet,  regarding  her  civil  claims  as  sacred,  her  legal  rights 
were  never  interfered  with. 

All  children  were  inheritors  of  the  mother's  clan.  The  child, 
male  or  female,  was  son  or  daughter  of  its  mother  and  not  the 
inheritor  of  the  clan  rights  of  its  father  or  "  mother's  husband." 
Thus,  having  no  subdivisions  of  family  branches,  b}^  the  inter- 
marriage of  maternal  or  paternal  descendants,  purity  of  clan 
descent  was  established  and  by  this  tribal  law,  nationality  was 
never  lost.  If  a  Mohawk  woman  of  the  Wolf  Clan  married  a  Seneca, 
her  children  and  their  descendants  would  be  Mohawks  of  the  Wolf 
Clan  from  generation  to  generation. 

To  the  mother  only  was  given  the  care  of  her  offspring  during 
infancy  and  childhood,  the  formation  of  its  character  and  govern- 
ment of  its  nature.  During  this  time  the  father  had  no  control  or 
authority  over  the  children.  On  arriving  at  maturity  the  male 
child  became  the  companion  of  his  father  on  the  warpath  and 
hunt,  and  the  female  assumed  her  civil  rights  and  home  authority. 

If  the  wife  possessed  property  and  at  marriage  brought  it  to  her 
new  home,  it  still  continued  her  own  and  she  could  dispose  of  it 
at  her  pleasure. 

By  law  of  descent,  the  children,  not  being  of  the  father's  clan, 
would  not  inherit  from  him  either  property  or  any  title  that  he  may 
have  held;  to  these  the  children  of  his  sister  or  brother  were  heirs. 

Women  negotiated  all  the  marriages.  There  were  cases  when  the 
elders  of  the  clan  would  be  consulted  and  their  judgment  considered 
but  the  last  decision  rested  entirely  with  the  mothers.  The  mother 
was  also  responsible  for  the  married  life  of  her  children.  When 
there  were  contentions  it  was  her  duty  to  judge  upon  them.  If 
peace  could  not  be  established  she  decided  that  a  separation  must 
follow.  As  this  was  considered  a  disgrace  her  consent  was  not  often 
given.  If  possible  the  contentious  parties  would  be  persuaded  to 
reconciliation.  If  after  several  councils  the  separation  was  con- 
sidered an  absolute  necessity,  by  cause  of  incompatibility  of  temper, 
or  refusal  to  recognize  the  marriage  relation,  a  divorce,  was  de- 
clared. The  wife  returned  to  the  home  of  her  mother  taking  with 
her  her  property  and  the  children.  She  was  lield  accountable  in 
law  for  the  faithful  discharge  of  her  duty  to  her  children. 

If  any  family  had  disputes  of  a  domestic  or  financial  nature  the 
"  mother  "  with  other  members  of  her  clan  was  called  for  advice. 
By  this  convention  of  relatives  the  case  was  judged  and  the  decision 
of  this  clomestic  court  was  final:. 


Plate  7 


A    modern    Seneca    girl    in    her    grandmother's    costume 


I  Xoniinatiuii  l)cU  used  by  the  Seneca  women  to  confirm  the  nomi- 
nation of  the  sachems  which  they  chose  for  office.  This  was  the 
Seneca  women's  national  belt. 

2  Hospitality    or    Welcome    belt.     Said    to    have    been    used    in    league 
councils   by   the   presiding   chief   in    welcoming   the   delegates. 


( 


IROQUOIS    MYTHS    AM)    LKGKNDS  I37 

If,  by  the  death  of  a  sacliem  or  chief,  a  summons  was  called  for 
a  general  council  or  a  condolence  at  that  time  new  chiefs  would  be 
elected  or  "  raised  up  "  and  sachems  installed.  In  this  election  of 
chiefs  the  "  mother  "  of  the  family  in  which  the  vacancy  occurred, 
having  the  "  name  "  of  the  office  in  her  keeping  could  confer  it  upon 
any  male  of  her  own  line  of  descent,  whom  she  should  regard  as 
most  reliable.  It  w^as  her  province  to  decide  all  questions  of 
nomination.  She  might  consult  each  member  of  the  household  as 
to  their  judgment  of  the  merit  of  the  candidate,  but  her  final  word 
was  authoritative  and  gave  the  nomination. 

Invested  with  the  power  she  could  also  depose  or  "  knock  the 
horns  off  "  any  chief  who  might  be  derelict  in  duty.  At  the  great 
councils  her  act  of  deposition  w^as  invariably  confirmed  and  her 
nominee  elected.  This  law  prevailed  among  all  the  tribes  of  the 
Six  Nations. 

Of  burial  or  "  death  feasts  "  women  had  full  control.  In  religious 
feasts  women  or  "  matrons  "  were  appointed  to  serve  in  the  cere- 
monies wdth  the  men.  On  these  occasions  certain  w^omen  were 
delegated  to  prepare  the  feast  food  and  none  others  w^ere  per- 
mitted to  assist. 

At  the  Green  Corn  festival,  women,  having  charge  of  the  fields, 
first  gathered  the  corn  and  submitted  it  at  the  Council  House  to  the 
Honondiont,  or  priests,  who  examined  it  and  if  it  w^as  sufficiently  ripe 
decided  when  the  feasts  should  be  called.  By  order  of  the  Honondi- 
ont runners  w^ould  be  sent  wdth  invitations  from  one  nation  to  its 
neighboring  nation  until  all  had  been  requested  to  participate  in 
the  rites  and  social  pleasures  of  the  forthcoming  festival. 

Women  w^ere  keepers  of  certain  wampum  belts  called  "Chief" 
belts.  These  were  sent  by  them  to  the  great  councils  when  a 
chief  was  to  be  raised  and  were  legally  recognized  as  the  law.  No 
attention  was  attached  to  any  nomination  unless  confirmed  by 
these  wampum  belts.  As  the  Onondagas  were  the  keepers  of  all 
the  national  and  civil  belts  a  sachem  of  this  nation  was  the  reader 
of  all  belts  by  which  the  law"  was  interpreted. 

In  their  mythology  the  Iroquois  have  honored  women  as  the 
guardian  spirits  of  their  plants,  the  corn,  beans  and  squash. 

Unlike  other  primitive  peoples,  the  descent  falling  by  line  of  the 
mother  blood,  she  continues  united  to  the  destinies  of  her  own 
nation  and  tribe,  and  there  is  no  loss  of  her  identity  by  a  marriage 
name  or  title  thereof.  This  system  of  relationship,  the  main 
fabric  of  the  League  of  the  Iroquois,  has  been  continued  inviolate 
even  to  the  present  day  by  the  descendants  who  yet  linger  as 
inheritors  and  observers  of  the  old  law. 


138  NEW    YORK    STATE    MUSEUM 

Labor  and  burdens  may  have  been  the  condition  of  the  Indian 
woman.  She  may  seem  to  have  been  a  creature  only  and  not  a 
companion  of  the  red  man,  3'et  by  comparison  with  the  restric- 
tions, to  characterize  it  by  no  stronger  term,  obtaining  among 
civilized  people,  the  Iroquois  woman  had  a  superior  position  and 
superior  rights. 

By  political  rights  she  held  power  in  making  nominations  and 
had  a  voice  in  all  public  councils. 

By  social  rights  she  negotiated  marriages  and  governed  house- 
holds. 

By  maternal  right  she  controlled  her  own  offspring  and  be- 
stowed the  clan  title  of  her  name  upon  their  descendants  forever. 

By  civil  right  she  ruled  in  domestic  convocations  of  clan  dis- 
putes, of  law  and  order. 

By  religious  right  she  had  the  controlling  authority  in  all  cere- 
monies of  condolence,  or  festival  and  by  right  of  confederacy  law 
she  possessed  lands  and  properties  with  the  sole  right  to  bequeath 
them  to  whomsoever  she  might  choose. 

As  the  woman  of  today  stands  advocate  and  petitioner  of  her 
own  cause,  should  she  not  offer  an  oblation  of  gratitude  to  the 
memory  of  the  Iroquois  Indian  who  called  the  earth  his  "  mighty 
mother"  and  who,  through  a  sense  of  justice,  rendered  to  the 
mothers  of  his  people  the  rights  maternal,  political,  social,  civil, 
religious  and  of  land ! 

All  these  were  an  Iroquois  woman's  rights. 

ORIGIN  OF  THE  WAMPUM  BELT 

Previous  to  the  confederation  of  the  Five  Nations  the  New  York 
State  Iroquois  Indians  were  subjects  of  the  Adirondacks,  a  family 
branch  of  the  Algonquins  who  inhabited  territories  on  the  northern 
side  of  the  St  Lawrence  river  near  the  present  location  of  Mon- 
treal. Originally,  as  one  nation,  they  were  few  in  number  yet  as 
they  multiplied  and,  by  example  of  the  Adirondacks,  became 
learned  in  the  arts  of  husbandry  and  the  strategies  of  war,  they 
were  ambitious  of  the  ownership  of  the  country  and  made  war  upon 
the  Adirondacks  by  whose  overpowering  numbers  they  were  van- 
quished. Defeated,  and  to  escape  extermination,  they  fled  and, 
their  traditions  say,  passing  along  the  St  Lawrence  river  entered 
Lake  Ontario  and  coasted  for  a  time  on  its  eastern  shores.  Even- 
tually they  moved  on  to  what  is  now  the  central  portion  of  the 
State  of  New  York  where  they  met  and  conquered  all  the  tribes 
resident  in  that  territory  which  became  their  sole  possession  and, 
subsequently,  the  government   seat  of  their  colossal  confederacy. 


IROQUOIS    MY'IIIS    AM)    IJ:(;i:XDS 


139 


I 


Perforated  wampum  shells  from 
central  New  York 


On  their  final  settlement  the  Irociuois,  deelarini^^  severalty  of 
estate  possessions,  divided  into  separate  bands.  The  Oneidas  and 
Onondagas,  originally  one  nation,  beeame  independents  and 
divided  from  each  other.  The  Senecas  and  Cayugas,  who  had 
united,  eventually  drifted  apart,  and  the  Mohawks  announced 
exclusive  proprietorship  of  their  own  accumulated  lands.  From 
this  disunion  alienations  followed  which  gradually  resulted  in  an 
open  warfare  that  was  continued  for  generations. 

During  this  condition  of  hostility  an  inspiration  of  peace,  sug- 
gesting unity  of  power  by  the  confederation  of  the  five  nations, 
came  to  one  of  the  wise  men  of  the  Onondaga  nation,  Da-ga-no-we- 
da,  the  founder  of  the  League  of  the  Iroquois. 

At  that  time  the  Onondagas  were 
suffering  the  tyranny  and  cruelty  of 
the  ruling  chief  To-do-da-ho,  who,  as 
symbol  of  his  dreaded  power,  was  rep- 
resented crowned  with  living  snakes, 
his  fingers  and  toes  terminating  w4th 
the  hissing  monsters  and,  by  the  glance 
of  his  eye,  turning  to  stone  any  one 
who  dared  deny  his  authority  Da-ga- 
no-we-da,  repelling  this  creature  of  horror,  and  conceiving  a  way 
of  release  for  his  people,  sagaciously  flattered  the  vanity  of 
To-do-da-ho  and,  to  perfect  his  plans,  endeavored  to  enlist  his 
favor  as  an  associate.  The  crafty  To-do-da-ho,  consenting  to 
a  hearing,  evoked  a  council  fire,  which  was  kindled  from  the 
willow,  and  summoned  the  nation  to  consider  the  project  of  Da-ga- 
no-we-da.  In  the  sympathetic  attention  with  which  the  people 
listened  to  the  persuasions  of  Da-ga-no-we-da,  To-do-da-ho  foresaw 
loss  of  his  power  and,  with  malevolent  cunning,  rejected  the  propo- 
sitions of  Da-ga-no-we-da  as  an  interference  with  the  government 
and,  threatening  vengeance,  expelled  him  from  the  council  forever. 
The  terrified  Onondagas,  dreading  the  despotic  will  of  their  monster 
chief,  dared  not  sustain  Da-ga-no-we-da  who,  sorrowing,  left  his 
people  and  journeyed  "  to  the  west  of  the  rising  sun  "  toward  the 
land  of  the  Mohawks. 

Notw^ithstanding  his  rejection,  Da-ga-no-we-da  w^as  yet  hopeful 
of  the  consummation  of  his  project  for  uniting  the  five  nations  and 
in  his  travels  while  crossing  a  lake,  supposed  to  be  the  Oneida,  he 
noticed  quantities  of  minute  purple  and  white  shells  adhering  to 
the  paddle  of  his  canoe.  As  he  neared  the  shore  he  discovered  them 
heaped  in  long  rows  upon  the  bank.     These  suggested  to  his  con- 


140  NEW    YORK    STATE    MUSEUM 

structive  mind  a  pictorial  representation  of  his  thought  of  con- 
federating the  divided  nations  by  compact  of  mutual  support  and 
protection.  He  filled  his  traveling  pouches  with  a  quantity  of 
these  shells  and,  in  the  frequent  rests  of  his  journey,  strung  them 
on  threads  shred  from  the  sinews  of  the  deer,  and  hanging  them, 
string  by  string,  eventually  completed 

The  first  wampum  belt 

The  foundation  of  this  belt  was  of  the  white  shells  and  the  pic- 
torial figures  of  the  purple.  Apportioned  with  exactness,  as  sign 
of  the  tribal  territories,  he  wove  five  symbols  that  represented  the 
cantons  of  the  five  nations,  and  with  these  he  interwove  five  figures 
representing  men  clasping  hands  as  token  of  brotherly  union. 
Besides  this  significant  delineation,  he  formed  other  belts  each 
representing  some  law,  or  fundamental  principle,  included  in  the 
ceremonies  of  council,  civil  proceedings,  war,  death,  peace,  instal- 
ment of  chiefs,  and  all  compacts  necessary  to  the  constitution  of 
a  confederated  government.  The  white  shells  were  symbolic  of 
peace  and  the  purple  of  mourning  and  war.  Each  belt  was  conse- 
crated to  its  specific  purpose  and  Da-ga-no-we-da  neared  the  land 
of  the  Mohawks  strengthened  by  argument  of  these  insignia  of 
ceremonies  which  eventually  served  with  effect  as  visible  laws  in 
the  formation  of  that  w^ondrous  governmental  structure,  the 
Ho-de-no-sau-ne,  or  the  League  of  the  Iroquois. 

This  tradition  of  the  origin  of  the  first  wampum  belt  has  been 
transmitted  by  the  Iroquois  from  generation  to  generation  and, 
as  history,  is  one  of  the  most  prominent  among  their  "  grandfather 
stories." 

Belts  of  great  age  and  inestimable  value  are  preserved  and  are 
yet  in  use  among  the  Iroquois  wherever  the  tribal  government 
continues.  These  are  deposited  as  public  records,^  with  the  Onon- 
dagas,  who  are  the  "  law  makers  "  of  the  Six  Nations,  and  are  held 
in  safe-keeping  by  the  guarding  sachem,  Ho-no-we-na-to,  the  hered- 
itary "  keeper  of  the  wampum  "  whose  office  as  expounder  of  the 
law,  is  to  "read,"  or  "talk"  by  the  wampum  at  all  the  councils. 

These  belts  of  wampum,  or  Ote-ko-a,  the  symbols  of  law,  are 
woven  of  purple  and  white  cylindrical  beads  about  three  sixteenths 

'The  national  belts  of  the  Iroquois  were  passed  into  the  keeping  of  the  State  Museum  by 
the  chiefs  and  sachems  of  the  Onondagas  in  June  1898.  In  January  1908  the  chief  of  the 
Onondagas,  Sa-ha-whe  (Baptist  Thomas),  signed  an  indenture  making  the  Director  of  the 
State  Museum  the  wampum  keeper  of  the  Five  Nations  and  conferring  upon  him  and  his 
successors  in  office  forever  the  title  Ho-sa-na-ga-da  (Ho-seh-na-geh-leh),  Name  Bearer, 
the  official  name  for  the    wampum  keci)cr     [See   N.  Y.  Slate  Mus.  4th   An.  Rep't  Director]. 


I  Counc 
id   to   be 
msitlercd 
anada  ai 

3  Rcnie 
Vca'uKh 

rr,- 

1    summons,    calling   the    clans    to    a    meeting, 
a   memorial   to   the   clan   laws   of    Hiawatha, 
an  alliance  belt  scaling  a  pact  between  the  se 

ibr.uicc    beU.  '  Records"  the    treachery    of    a 
OnnnilaRa  who  sought  to  snmmon  the  I-rer 

t  is  an  admonition  against  the   French  religi 
lawaugna    belt.      Records    an    alliance    betwee 

tribe   and   the   St   Regis  band.    The   crooked 
former    had    forsaken    the    old    ways    for    th 

This    be 

It    is 
I's  of 

^French     mis- 
ch  army  from 

n"the    Caugh- 
lines   indicate 
white    man's 

lenee    belt    of    the    .Senecas    once    held    by    Governor    Black- 
alliance  belt,   said  to   symbolize   the  alliance  of   the   Hnrons 
other  tribe.    After  the  overthrow  of  the  Hnrons  in  t6to  it  he- 

■neca  belt  and   was   t.aken  to   Canada  after  the  Revolutionary 

Plate   10 


The   Hiawatha    belt,    commemorating   the    founding   of   the   League   of   the 
Ircquois. 


The  George  Washington  covenant  belt,  commemorating  the  peace  treaty 
with  the  Iroquois  and  the  United  States  during  the  presidency  of  Wash- 
ington. 


IROOUOIS    MYTHS    AND    LEGENDS 


141 


Wing,  or  Dust  Fan  of  the  president  of  the  council. 
This  is  an  Onondaaja  national  belt  and  the  largest  kno\yn. 
The  design  is  said  to  represent  an  endlessly  growing 
tree  which  symbolizes  the  perpetuity  of  the  league. 


142  NEW    YORK    STATE    MUSEUM 

of  an  inch  in  length,  the  white  beads  are  made  from  the  conch 
shell  and  the  violet,  or  purple  (called  black  by  the  Indians)  from 
the  purple  spot  in  the  clam  shell.  The  beads  of  the  most  ancient 
belts  are  strung  on  twisted  threads  stripped  from  the  inner  bark 
of  the  elm  and  arranged  in  parallel  lines  separated  by  strings  of 
buckskin  that  are  overtwisted  with  fine  threads  shred  from  deer 
sinews. 

At  the  tribal  government  councils  the  wampum  is  read  before 
action  is  taken  in  any  controversy.  Upon  the  convening  of  the 
council  a  string  of  white  wampum  beads,  about  a  foot  in  length,  is 
passed  from  chief  to  chief,  each  holding  it  in  his  hands  for  a  moment ; 
it  is  then  laid  on  a  table  in  the  form  of  a  circle,  the  ends  touching; 
this  signifies  that  the  council  is  **  open  "  and  harmony  prevails. 

During  the  session,  if  a  "  condolence  "  is  "  called,"  by  reason  of 
death,  or  the  "  raising  "  of  a  chief,  a  ceremony  always  preceded  by  a 
condolence,  a  string  of  purple  wampum  is  laid  by  the  side  of  the 
circled  string,  and  so  on  the  "  laying  down  of  the  wampvim  strings  " 
one  after  another,  each  with  its  own  significance,  denotes  the  nature 
of  the  business  or  discussion  before  the  council  that  is  subject  to 
consent,  or  rejection,  by  vote  of  the  chiefs  who  are  members 
thereof. 

In  the  "  old  time,"  belts  of  the  purple  wampum  were  symbols  of 
death  and,  if  adorned  with  red  paint,  or  a  red  feather,  signified 
war.  These  belts  were  also  exchanged  as  ransom  for  a  life  or  lives. 
Wampum  beads,  threaded  in  lengths  varying  from  four  inches  to 
a  foot,  were  used  as  messages  of  peace  or  war,  a  **  peace  string  " 
of  white  beads  was  intrusted  to  a  "  runner,"  a  swift  footed  Indian 
trained  to  endurance  and  speed,  who  each  day,  at  sunset,  made  a 
notch  in  a  small  blade-shaped  piece  of  willow  wood  attached  to  the 
string  that,  at  the  end  of  the  journey,  the  chief  to  whom  it  was 
sent  would  know  the  number  of  days  that  had  elapsed  during  the 
conveyance  of  the  message. 

All  councils  were  "called"  by  a  string  of  wampum  sent  from 
nation  to  nation,  by  a  "runner"  appointed  by  the  governmental 
authorities  at  Onondaga.  The  Indian  women,  who  had  the  power 
of  nominating  or  deposing  chiefs,  the  latter,  commonly  called 
"taking  off  their  horns,"  were  also  custodians  of  distinctive  belts 
that  were  sent  to  the  seat  of  government  as  their  decisions  of  law 
on  occasions  of  their  interference,  or  intercession,  in  politics  or  war. 
In  fact  no  action  of  public  council  could  be  proposed  or  ratified 
unless  "  sealed  "  by  the  wampum,  nor  was  any  treaty,  proffered  by 
the  "  paleface,"  recognized  or  considered  valid  until  authorized  by 
the  exchange  of  wampum  belts. 


IROQUOIS    iMYTIIS    AND    LKGICNDS  143 

As  proof  of  this  it  is  related  that  George  Washington  who,  when 
a  youth  of  twenty-one,  was  intrusted  by  the  Colonial  Governor  of 
Virginia  with  a  mission  to  the  wilds  of  Pennsylvania,  where  the 
Canadian  French  were  penetrating  and  seeking  to  unite  the  natives 
against  us,  found  that  an  alliance  had  been  formed  and  ratified  by 
an  exchange  of  wampum.  Persuaded  by  the  remonstrances  of  the 
young  Washington  the  Indian  sachems  consented  to  withdraw 
from  the  alliance  but  declared  that  the  belt  of  wampum  must  be 
returned  before  the  agreement  could  be  abolished  and,  until  the 
token  of  the  warlike  compact  was  returned  to  the  sachems  by  the 
French  commander,  the  Indians  would  not  proclaim  their  promise 
to  take  no  part  in  the  impending  struggle. 

The  finest  belt  in  the  collection  of  the  Onondagas,  and,  as  an 
example  of  construction,  unsurpassed  by  any  other  in  existence, 
is  the  "George  Washington  belt"  which,  by  Iroquois  history,  was 
a  covenant  of  peace  exchange  between  the  Indians  and  the  gov- 
ernment during  the  presidency  of  George  Washington.^  This  belt 
is  15  rows  wide,  each  row  includes  650  beads  making  a  total  of 
9750  contained  in  this  historical  belt.  The  groundw^ork  is  con- 
structed from  the  violet  wampum ;  in  the  center  of  the  belt  a  house, 
with  a  well  defined  gable  roof,  and  an  open  door,  is  woven  of  the 
white  beads.  From  each  side  of  the  gable  a  "protecting"  line 
extends  above  the  figures  of  two  men  who,  as  "guardians  of  the 
door,"  in  turn  clasp  hands  with  others  of  the  same  design  until  15 
pietographic  men  stand  side  by  side,  7  on  the  right  side  of  the  gable 
house  and  8  on  the  left.  The  clasped  hands,  in  accordance  with 
the  traditionary  belt  w^oven  by  Da-ga-no-we-da,  signify  unity  and 
concord  or  "the  unbroken  chain  of  friendship."  The  gable  house 
represents  the  government  hall  of  the  ' '  paleface, ' '  and  the  open  door, 
the  conventional  sign  of  the  Iroquois,  implies  the  hospitality  of 
peace.  The  two  figures  at  the  immediate  side  of  the  gable  house 
emblemize  the  (Indian)  "  keepers  of  the  east  and  west  doors,"  the 
limits  of  their  territories,  the  other  13  pietographic  figures  symbolize 
the  13  colonies. 

The  Pennsylvania  Historical  Society  has  in  its  possession  a 
wampum  belt,  presented  by  a  great  grandson  of  WlUiam  Penn, 
believed  to  be  the  original  belt  that  was  delivered  by  the  Leni- 
Lenapi  sachems  to  William  Penn  at  the  treaty  held  under  the  elm 
tree  at  Shackamaxon  in  1682.  In  this  belt,  composed  of  18  strings 
of  wampum,  the  figure  of  a  white  man,  represented  by  his  costume 

'This  belt  is  now  the  property  of  Hon.  John  Boyd  Thacher  of  Albany. 


144  NEW    YORK    STATE    MUSEUM 

and  hat,  is  delineated  as  grasping  hands  in  friendship  with  an  Indian. 
There  are  also  three  oblique  bands  of  purple  wampum,  one  on  the 
right  and  two  on  the  left  of  the  figures;  in  the  modern  wampum 
the  Indians  explain  these  bands  as  "  braces,"  the  strengthening 
power  of  the  treaty.  These  special  shell  wampum  beads,  found  in 
the  possession  of  the  Iroquois  Indians  at  the  time  of  the  Dutch 
discovery  in  1609,  were  used  as  a  medium  of  exchange  among  the 
various  tribes.  Shell  beads,  similar  to  these,  were  subsequently 
circulated  by  the  traders  among  all  the  Iroquois  people. 

Lawson  in  17 14  [History  of  North  Carolina]  speaking  of  the  use 
and  value  of  wampum  in  New  York,  remarks  that  "  an  Englishman 
could  not  afford  to  make  so  much  of  this  wampum  for  five  or  ten 
times  the  value;  for  it  is  made  out  of  a  vast  great  shell,  of  which 
that  country  affords  plenty,  and  is  ground  smaller  than  the  small 
end  of  a  tobacco  pipe  or  a  large  wheat  straw ;  the  Indians  grind  these 
on  stones  and  other  things  until  they  make  them  current,  but  the 
drilling  is  the  most  difficult  to  the  Englishman,  which  the  Indians 
manage  with  a  nail  stuck  in  a  cane  or  reed.  Thus  they  roll  it  con- 
tinually on  their  thighs  with  their  right  hand,  holding  the  bit  of 
shell  with  their  left;  so,  in  time,  they  drill  a  hole  quite  through  it 
which  is  a  very  tedious  work,  but  the  Indians  are  a  people  that 
never  value  their  time,  so  they  can  afford  to  make  them,  and  never 
need  to  fear  the  English  will  take  the  trade  out  of  their  hands. 
This,  being  their  money,  entices  and  persuades  them  to  do  anything 
and  part  with  everything  they  possess  and  with  which  you  may 
buy  skins,  furs  or  any  other  thing  except  their  children  for  slaves." 

Wampum  is  mentioned  by  Captain  John  Smith  who  found  the 
young  Indian  women  surrounding  Powhatan  "  wearing  great 
chains   of  white  beads  over  their  breasts  and  shoulders." 

Drake  the  historian,  wrote  that  "  King  Philip  had  a  coat  all 
made  of  wampumpeag  which,  when  in  need  of  money,  he  cut  in 
pieces  and  distributed  plentifully  among  the  Nipmoog  sachems 
and  others." 

Father  Loskiel,  in  1723  found  the  Abenaki  Indians  ornamented 
with  "  beads  made  of  a  kind  of  shell,  or  stone,  some  white  and 
some  purple,  which  they  form  into  story  figures  with  great  exact- 
ness." 

In  a  concluding  reference  to  the  Iroquois,  also  as  an  ex- 
ample of  the  "  talk  to  the  wampum,"  in  treaty  exchanges 
of  belts,  I  quote  from  an  account  of  a  council  held  by  the 
Five  Nations  at  Onondaga  nearly  two  hundred  years  ago, 
to    which    the    Governor    of    Canada    sent   four    representatives : 


IROQUOIS    MYTHS    AND    LIXEXDS  145 

"...  during  the  course  of  the  proceedings  Cannehoot,  a  Wa- 
gun-ha  sachem,  presented  a  proposed  treaty  between  the  Wa-gun- 
has  and  the  Senecas,  speaking  as  follows:  '  We  come  to  join  the 
two  bodies  into  one.  We  come  to  learn  wisdom  of  the  Senecas 
(giving  a  belt).  We,  by  this  belt,  wipe  away  the  tears  from  the 
eyes  of  your  friends,  whose  relations  have  been  killed  in  the  war. 
We  likewise  wipe  the  paint  from  your  soldiers'  faces  (giving  a 
second  belt).  We  throw  aside  the  ax  which  Yon-on-di-o  put  into 
our  hands  by  this  third  belt.'  A  red  marble  sun  is  presented,  a 
pipe  made  of  red  marble.  '  Yon-on-di-o  is  drunk;  we  wash  our 
hands  clean  from  his  actions  (giving  a  fourth  belt).  We  have 
twelve  of  your  nation  prisoners;  they  shall  be  brought  home  in 
the  spring  (giving  a  belt  to  confirm  the  promise).  We  w411  bring 
your  prisoners  home  when  the  strawberries  shall  be  in  blossom,  at 
wiiich  time  we  intend  to  visit  Corlear  (the  Governor  of  New  York).' 
The  belts  were  accepted  by  the  Five  Nations  and  their  acceptance 
was  a  ratification  of  the  treaty.  A  large  belt  was  also  given  to 
the  messengers  from  Albany  as  their  share.  A  wampum  belt  sent 
from  Albany  was,  in  the  same  manner,  hung  up  and  afterwards 
divided." 

ORIGIN  OF  THE  GAME  OF  LACROSSE 

Lacrosse,  now  so  commonly  adopted  as  a  favorite  game  among 
athletes  in  all  countries,  originated  with  the  North  American 
Indians  who  played  it  centuries  before  the  discovery  of  America. 
The  oldest  detailed  description  of  the  game  was  given  by  Nicolas 
Perrot,  a  trader  and  government  agent  employed  by  the  French 
when  Canada  was  a  French  colony.  From  1662  to  1669,  Nicolas 
Perrot  wrote  various  accounts  of  this  game  w^hich  cover  a  very 
early  period  of  history  and  they  are  doubly  interesting  in  com- 
parison with  games  of  the  present  time.  In  1662,  Perrot  writes: 
"  The  savages  have  a  certain  game  of  '  cross  '  which  is  very  similar 
to  our  tennis.  They  match  tribe  against  tribe  and  if  their  number 
are  not  equal  they  withdraw  some  of  the  men  from  the  stronger 
side.  They  are  all  armed  with  a  *  cross,'  a  stick  which  has  a  large 
portion  at  the  bottom  laced  like  a  racket.  The  ball  with  which 
they  play  is  of  wood  and  nearly  the  shape  of  a  turkey's  egg.  It  is 
the  rule  of  the  contest  that  after  a  side  has  won  two  goals,  they 
change  sides  of  the  field  with  their  opponents,  and  that  two  out 
of  three  or  three  out  of  five  goals  decide  the  game." 

Abbe  Ferland,  says  of  this  game:  "  Men,  women  and  girls  are 
received  on  the  sides  in  these  games  which  begin  at  the  melting  of 


146  NEW    YORK    STATE    MUSEUM 

the  ice  and  continue  at  intervals  until  harvest  time."  He  also  men- 
tions the  fact  that  the  arms  and  legs  of  the  players  were  frequent- 
ly broken,  some  crippled  for  life,  and  that  many  w^ere  killed  in  the 
contest.  A  death  in  this  game  was  more  often  the  result  of  ob- 
stinacy than  lack  of  skill,  the  dead  man  having  held  his  ball  too 
long  and  inviting  death,  and  his  body  was  carried  to  his  cabin 
in  disgrace. 

When  injured,  the  sufferer  made  no  complaint,  attributing  his 
mishap  to  the  chances  of  the  game,  and  harboring  no  ill  will.  If 
a  person  not  in  the  game  nor  betting  on  the  result  should  throw 
the  ball  to  the  advantage  of  either  side,  he  w^ould  be  punished 
with  death  if  not  relieved  of  intent  by  a  council  of  the  chiefs. 

In  1636,  Father  Broebeuf,  a  missionary  among  the  Hurons,  notes 
the  game  as  "  Bagga-tie-way,"  or  "  le  jeu  de  la  crosse." 

La  Potherie  mentioned  a  game  in  which  the  number  of  players 
engaged  w^as  estimated  at  2000. 

La  Honton  says,  "  village  being  pitted  against  village,  the  lacrosse 
is  commonly  played  in  large  companies  of  three  or  four  hundred 
players." 

When  a  famine  or  epidemic  threatened  the  people,  the  medicine 
men  would  order  a  game  of  lacrosse  to  be  played  to  propitiate 
the  spirits.  In  this  game  all  the  players  participated,  engaging 
in  religious  dances  and  ceremonies  at  the  end  of  each  game. 

It  was  necessary  that  all  the  people,  young  and  old,  women  and 
men,  should  attend  this  game.  Some  were  chosen  to  personate  the 
evil  spirits  and  receive  punishment,  and  should  a  death  ensue  it 
was  deemed  a  favorable  omen. 

Lacrosse  figured  prominently  on  all  occasions  of  importance, 
and  was  the  proper  courtesy  in  all  ceremonies  attending  the  enter- 
tainment of  distinguished  guests. 

In  1667,  Perrot,  then  the  agent  of  the  French  government,  was 
received  with  very  formal  ceremony  by  the  Maumi  Indians,  lo- 
cated near  Sault  Ste  Marie,  and  lacrosse  was  played  by  the  entire 
tribe. 

Great  rivalry  existed  throughout  the  various  tribes.  The  game 
for  championship  was  an  exciting  event  and  was  introduced  with 
much  formality. 

For  days  preceding  the  play,  the  people  engaged  in  prayers  to  the 
Great  Spirit,  invoking  his  aid,  and  the  players  fasted  the  last  day  and 
night. 

To  inure  the  young  warriors  to  the  fatigue  of  battle,  the  frequent 
playing  of  the  game  was  an  enforced  exercise,  which  also  taught 
them  the  tactics  of  attack  and  defense. 


IROQUOIS    MYTHS   AND    LEGENDS  I47 

Further,  it  was  deemed  of  value  as  a  remedial  exercise  for  many 
ills,  and  induced  the  aid  of  the  sorcerers  of  life  who  could  hasten 
the  return  to  health. 

Stephen  Powers  found  lacrosse  among  the  California  Indians. 
Of  his  early  discoveries  among  the  Pomas  Indians,  in  Russian  river 
valley,  he  writes:  "  They  played  it  (lacrosse)  with  a  ball  rounded 
out  of  an  oak  knot,  propelled  by  a  racket  constructed  of  a  long 
slender  stick  bent  double  and  bound  together  leaving  a  circular 
hoop  at  the  end,  across  which  is  woven  a  coarse  mesh  work  of 
strings.  Such  an  instrument  is  not  strong  enough  to  bat  the  ball 
but  simply  to  shove  or  thrust  it  along  the  ground." 

Bernard  Romaine  in  1776  writes  of  the  goals  of  this  game,  "  they 
fix  two  poles  across  each  other  at  about  one  hundred  and  fifty 
feet  apart." 

:\:-  Bossu  noted  that  "  the  Choctaws  play  with  only  one  goal.  The 
players  agree  upon  an  aim,  about  sixty  yards  off,  distinguished  by 
two  poles,  between  which  the  ball  must  pass." 

La  Honton  estimated  the  distance  between  the  goals  at  five  or 
six  hundred  paces.  Charlevoix  places  the  goals  in  a  game  with 
eighty  players,  at  half  a  league  apart.  Alexander  Henry,  in  1809, 
writing  of  the  game  in  northern  Canada,  mentioned  one  mile  as  the 
distance  between  the  goals.  Paul  Kane  says  "  the  goals  of  the 
Chinooks,  Crees,  Chippawas  and  Sioux  are  one  mile  apart,  and  one 
hundred  players  on  a  side."  Domench  wTote  "  the  players  were 
costumed  with  short  drawers,  or  rather  a  belt,  the  body  being  first 
daubed  with  a  layer  of  bright  colors.  From  the  belt  which  is  short 
enough  to  leave  the  thigh  free,  hangs  a  long  animal  tail.  Round 
their  necks  is  a  necklace  of  animals'  teeth  to  which  is  attached  a 
floating  mane  dyed  red,  as  is  the  tail,  falling  as  a  fringe  over  the 
chest  and  shoulders."  He  adds:  "  Some  tribes  play  with  two  sticks 
and  the  game  is  played  on  the  ice.  The  ball  is  made  of  wood  or 
brick,  covered  with  kid  skin  leather  curiously  interwoven." 

Schoolcraft  describes  the  game  as  played  in  the  winter  on  the 
ice;  and  Catlin  has  illustrated  the  Dacotahs  in  their  ice  game. 
Adair  wrote  that  the  southern  Indians  played  "  with  two  rackets, 
between  which  the  ball  was  caught.  These  sticks  were  neces- 
sarily shorter  than  those  of  the  northern  Indians,  being  about  two 
feet  long.  With  these  they  threw  the  ball  a  great  distance.  The 
Choctaws  also  used  two  rackets.  The  Pacific  coast  Indians  started 
the  game  by  throwing  into  the  air  a  ball  of  doeskin.  This  ball  was 
always  thrown  by  a  woman  selected  for  her  beauty." 

One  historical  fact  of  lacrosse  figures  in  the  frontier  wars  of  1763, 


148  NEW    YORK    STATE    MUSEUM 

when  the  noted  Indian,  Pontiac,  planned  a  surprise  for  destroying 
the  scattered  forts  held  by  the  English  on  the  northwestern  frontier. 
On  the  4th  of  June  of  that  year,  the  garrison  at  Fort  Michili- 
mackinac,  unconscious  of  their  impending  fate,  had  left  the  fort, 
attracted  by  an  Indian  game  of  lacrosse.  Utterly  absorbed  in  the 
game,  they  were  unmindful  of  the  movements  of  the  Indians. 
Soon  a  ball  was  thrown  from  the  field,  dropping  within  the  pickets 
of  the  fort. 

This  was  the  Indian's  signal.  Running  as  if  to  regain  the  ball, 
they  pressed  on,  forcing  their  way  into  the  fort  and  swinging  their 
tomahawks  (which  the  women  had  carried  concealed  under  their 
blankets),  fell  upon  the  English  with  such  fury  that,  it  is  said,  not  a 
single  one  escaped. 

Lacrosse  has  undergone  many  changes  since  primitive  Indian 
days.  Now  fourteen  or  fifteen  players  comprise  a  team;  the  ball, 
early  of  wood  and  later  replaced  by  one  made  of  scraped  and 
moistened  deerskin,  stuffed  hard  with  deer's  hair  and  sewed  with 
sinew,  would  hardly  find  place  with  modern  players;  and  the  early 
curved  stick  with  its  crude  strappings  would  illy  compare  with 
the  symmetrical  curved  hoop  and  artistic  netting  so  prized  by  its 
wielders. 

Many  of  the  modern  sticks  are  still  made  by  Indians.  There  is  a 
factory  on  the  St  Regis  Indian  Reservation,  employing  Indians, 
where  the  sticks  are  made  by  machinery,  but  the  handmade  sticks 
of  the  Iroquois  are  considered  the  best  of  Indian  make. 

On  the  Grand  River  Reservation,  in  Canada,  there  lives  an  old 
Seneca  Indian  chief  who,  though  totally  blind,  is  famous  for  his 
sticks,  from  the  sale  of  which  he  derives  a  fair  income. 

As  to  the  origin  of  the  certainly  Indian  game,  different  Indian 
nations  claim  it,  the  strongest  claim  being  made  by  the  Iroquois 
of  New  York  State  and  Canada.  But  it  must  remain  a  vexed  ques- 
tion for  our  Indianologists. 


IROQUOIS    MYTHS   AND   LEGENDS 


149 


NEH    HO-NOH-TCl-NOH-(xAH,   THE    GUARDIANS   OF   THE 
LITTLE  WATERS,  A  SENECA  MEDICINE  SOCIETY' 

BY 

A.    C.    PARKER 

(Ga-wa-so-wa-neh) 

The  most  important  and  influential  fraternity  among  the  present 
day  Senecas  is  the  Ho-noh-tci-noli-gah,  commonly  called  the  Secret 
Medicine  Society.  The  Ho-noh-tci-noh-gah,  literally,  guardian 
spirits,  is  a  fraternal  organization  instituted  primarily  to  preserve 
and  perform  the  ancient  rites  deemed  necessary  for  preserving 
the  potency  of  the  ni-ga-ni-ga-ah,  literally,  little  waters,  popularly 


An  old  medicine  woman 
Reproduced  by  courtesy  of  Metropolitan  Magazine 

called  the  secret  medicine,  and  the  method  of  its  administration. 
Of  the  twelve  native  societies  that  have  survived  among  the 
Senecas  none  remains  more  exclusive,  more  secret  or  so  rigidly 
adheres  to  its  ancient  forms.  No  brotherhood  among  the  Senecas  is 
so  strong  nor  does  any  other  hang  so  well  together.  There  is  never 
internal  dissension  nor  jealousy  and  never  any  division  of  opinion. 
Unanimity  is  the  rule  in  all  things  and  discord  of  any  kind  would 
be  in  variance  with  the  very  fundamental  teachings  of  the  order.  No 
organization  among  the  Senecas  today  is  so  mysterious,  nor  does 
any  other  possess  the  means  of  enforcing  so  rigorously  its  laws.  The 
Ho-noh-tci-noh-gah  is  without  doubt  a  society  of  great  antiquity, 

iThis  article  has  been  written,  so  far  as  possible,  from  the  standpoint  of  the  Indian. 


150  NEW    YORK    STATE    MUSEUM 

few  Iroquois  societies,  perhaps,  are  more  venerable.  One  authority 
has  contended  that  it  is  a  tribal  branch  of  an  organization  found 
everywhere  among  Indians  throughout  the  continent  and  produced 
good  arguments  to  support  the  theory,  but  an  examination  of  its 
traditions  and  ritual  would  lead  to  the  opinion  that  it  is  purely 
Iroquois.  No  doubt  similar  organizations  existed  and  perhaps 
were  affiliated  with  it,  but  it  does  not  seem  probable  that  it  should 
have  been  widely  found. 

In  order  to  understand  the  organization  it  is  necessary  first  to 
understand  the  legend  of  its  origin  when  many  otherwise  obscure 
allusions  will  be  made  apparent.      The  legend  follows: 

Origin  of  the  Little  Water  Medicine  Society 

AS  RELATED  BY  CHIEF  E.  CORNPLANTER ^ 

There  was  in  old  times  a  young  chief  who  was  a  hunter  of  great 
cunning,  but  though  he  killed  many  animals  he  never  took  ad- 
vantage of  their  positions.  He  never  shot  a  swimming  deer  nor 
a  doe  with  a  fawn ;  he  never  killed  an  animal  fatigued  by  a  long  run 
nor  took  one  unawares.  Before  the  hunt  he  always  threw  tobacco 
and  made  a  ceremony  to  ask  permission  to  kill  game.  Nor  was 
he  ever  ungrateful  to  the  animals  of  the  woods  who  had  been  his 
friends  for  so  many  years.  The  flesh  that  was  useless  he  left  for 
the  wolves  and  birds,  calling  to  them  as  he  left  it,  "  Come,  my 
friends,  I  have  made  a  feast  for  3^ou."  Likewise  when  he  took 
honey  from  a  tree  he  left  a  portion  for  the  bears  and  when  he  had 
his  corn  harvested  he  left  open  ears  in  the  field  for  the  crows,  that 
they  might  not  steal  the  corn  sprouts  at  the  next  planting.  He 
fed  the  fish  and  water  animals  with  entrails  and  offal.  No  ruthless 
hunter  was  he,  but  thoughtful.  He  threw  tobacco  for  the  animals 
in  the  woods  and  water  and  made  incense  for  them  with  the  o-yank- 
wa-o-weh,  the  sacred  tobacco  and  burnt  it  even  for  the  trees.  He 
was  a  well  loved  chief  for  he  remembered  his  friends  and  gave  them 
meat.  All  the  animals  were  his  friends  and  all  his  people  were 
loyal  to  him.  All  this  was  because  he  was  good  and  he  was  known 
as  the  "  protector  of  the  birds  and  beasts."      So  he  was  called. 

The  southwest  country  is  a  land  of  mysteries.  There  are  many 
unknown  things  in  the  mountains  there  and  also  in  the  waters. 
The  wildest  people  have  always  lived  there  and  some  were  very 
wise  and  made   different  things.        When,  many  years  ago,   the 


'  The  active  nieinbcrship  in  Ihc  order  is  limited  to  actual  holders  of  the  mystery  packet. 
In  order  that  the  writer  might  become  a  full  member,  Cornplanter  resigned  and  surrend- 
ered his  packet  to  him. 


IROQUOIS    MYTHS   AND   LFX.ENDS  I5I 

Ongwehoweh,  (Iroquois)  bci^an  to  make  excursions  to  tliis  distant 
country  they  encountered  many  nations  that  were  friendly  and 
more  that  were  hostile.  The  Iroquois  used  to  like  to  j^^q  in  this 
country  for  there  they  learned  new  thini^s  and  found  new  plants 
and  new  kinds  of  corn  and  beans  and  when  they  would  fip^ht  and 
destroy  a  tribe  they  would  carry  away  curiously  made  things 
and  some  captives  back  to  the  Ho-de-no-sau-ne,  their  own  country. 

While  one  of  these  exploring  parties  was  in  the  far  southwest 
looking  for  war  and  new  things,  a  band  of  very  savage  people 
attacked  them.  The  young  chief,  the  friend  of  the  animals  was 
with  the  party  and  being  separated  from  the  rest  of  his  party  was 
struck  down  by  a  tomahawk  blow.  The  enemy  cut  a  circle  around 
his  scalp  lock  and  tore  it  off.  He  could  not  fight  strong  because 
he  was  tired  and  very  hungry  from  the  long  journey,  so  he  was 
killed.  The  enemy  knew  him  because  he  had  been  a  brave 
fighter  and  killed  a  good  many  of  their  people  in  former  battles 
so  they  were  glad  when  they  killed  him  and  prized  his  scalp.  Now 
he  lay  dead  in  a  thicket  and  none  of  his  warriors  knew  where  he 
was  but  the  enemy  showed  them  his  scalp.  So  they  knew  that  he 
was  dead. 

Black  night  came  and  alone  upon  the  red  and  yellow  leaves  the 
chief  lay  dead  and  his  blood  was  clotted  upon  the  leaves  where  it 
had  spilled.  The  night  birds  scented  the  blood  and  hovered  over 
the  body,  the  owl  and  the  whip-poor-will  flew  above  it  and  Sha- 
dahgeah,  the  Dew  Eagle,  swooped  down  from  the  regions  above  the 
clouds.  "  He  seems  to  be  a  friend,"  they  said,  "  who  can  this 
man  be?"  A  wolf  sniffed  the  air  and  thought  he  smelled  food. 
Skulking  through  the  trees  he  came  upon  the  body,  dead  and 
scalped.  His  nose  was  upon  the  clotted  blood  and  he  liked 
blood.  Then  he  looked  into  the  face  of  the  dead  man  and  leapt 
back  with  a  long  yelping  howl,  the  dead  man  was  the  friend  of 
the  wolves  and  the  animals  and  birds.  His  howl  was  a  signal  call 
and  brought  all  the  animals  of  the  big  woods  and  the  birds  dropped 
down  around  him.  All  the  medicine  animals  came,  the  bear,  the 
deer,  the  fox,  the  beaver,  the  otter,  the  turtle  and  the  big  horned 
deer  (moose).  Now  the  birds  around  him  were  the  owl,  the  whip- 
poor-will,  the  crow,  the  buzzard,  the  swift  hawk,  the  eagle,  the 
snipe,  the  white  heron  and  also  the  great  chief  of  all  the  birds, 
Shadahgeah,  who  is  the  eagle  who  flies  in  the  world  of  our  Creator 
above  the  clouds.  These  are  all  the  great  medicine  people  and 
they  came  in  council  about  their  killed  friend.  Then  they  said, 
"He  must  not  be  lost  to  us.  We  must  restore  him  to  life  again."  Then 


152  NEW    YORK    STATE    MUSEUM 

a  bird  said,  ''  He  is  our  friend,  he  always  fed  us.  We  can  not  allow 
our  friend  to  die.  We  must  restore  him."  Then  the  wolf  came 
up  to  the  body  and  said,  "  Here  is  our  friend,  he  always  gave  us 
food  in  time  of  famine.  We  called  him  our  father,  now  we  are 
orphans.  It  is  our  duty  to  give  him  life  again.  Let  each  one  of 
us  look  in  our  medicine  packets  and  take  out  the  most  potent 
ingredient.  Then  let  us  compound  a  medicine  and  give  it."  Then 
the  owl  said,  "A  living  man  must  have  a  scalp." 
.-^So  the  animals  made  a  wonderful  medicine  and  in  its  preparation 
some  gave  their  own  lives  and  mixed  them  with  the  medicine 
roots.  Now  when  the  medicine  was  made  all  of  it  was  contained 
in  the  bowl  of  an  acorn.  So  they  poured  it  down  the  throat  of  the 
man,  and  the  bear  feeling  over  the  body  found  a  warm  spot  over  his 
heart.  Then  the  bear  hugged  him  close  in  his  hairy  arms  and 
kept  him  warm.  The  crow  had  flown  away  for  the  scalp  but 
could  not  find  it ;  then  the  white  heron  went  but  while  flying  over 
a  bean  field  thought  herself  hungry  and  stopped  to  eat  and  when 
filled  was  too  heavy  to  rise  again.  Then  the  pigeon  hawk,  the 
swiftest  of  the  birds,  said  that  he  would  go  and  surely  find  it.  By 
this  time  the  enemy  had  become  aware  that  the  animals  were 
holding  a  council  over  the  chief  whom  they  had  slain  and  so 
they  carefully  guarded  the  scalp  which  they  stretched  upon  a  hoop 
and  swung  on  a  thong  over  the  smoke  hole  of  a  lodge.  The  pigeon 
hawk,  impatient  at  delay,  shot  upward  into  the  air  and  flying  in 
wide  circles  discovered  the  scalp  dangling  over  the  fire  drying  in 
the  hot  smoke.  Hovering  over  the  lodge,  for  a  moment  he  dropped 
down  and  snatching  the  scalp  shot  back  upwards  into  the  clouds, 
faster  and  further  than  the  arrows  that  pursued  him  swift  from 
the  strong  bows  of  the  angered  enemy.  Back  he  flew,  his  speed 
undiminished  by  his  long  flight,  and  placed  the  scalp  in  the  midst 
of  the  council.  It  was  smoky  and  dried  and  would  not  fit  the 
head  of  the  man.  Then  a  big  crow  (buzzard)  emptied  his  stomach 
on  it  to  clean  it  of  smoke  and  make  it  stick  fast  and  Shadahgeah 
plucked  a  feather  from  his  wing  and  dipped  it  in  the  pool  of  dew 
that  rests  in  the  hollow  on  his  back  and  sprinkled  the  water  upon 
it.  The  dew  came  down  in  round  drops  and  refreshed  the  dry 
scalp  as  it  does  a  withered  k>af.  The  man  liad  l)cgun  to  faintly 
breathe  when  the  animals  ])hiced  the  seal])  back  in  his  head  and 
they  saw  that  truly  he  would  re\'i\'e.  Then  the  man  felt  a  warm 
liquid  trickling  down  his  throat  and  with  his  eyes  yet  shut  he  began  to 
talk  the  language  of  the  l)irds  and  animals.  And  they  sang  a 
wonderful  song  and  he  listened  and  remembered  every  word  of  the 


IROQUOIS    MYTHS   AND    LEGENDS  153 

song.  This  song  the  animals  told  him  was  the  medicine  song  of 
the  medicine  animals  and  they  told  him  that  when  he  wished  the 
favor  of  the  great  medicine  people  and  when  he  felt  grateful,  to 
make  a  ceremony  and  sing  the  song.  So  also  they  told  him  that 
they  had  a  dance  and  a  dance  song  and  they  told  him  that  they 
would  teach  him  the  dance.  So  they  danced  and  some  shook 
rattles  made  of  squashes  (gourds),  and  though  his  eyes  were  closed 
he  saw  the  dance  and  he  knew  all  the  tunes.  Then  the  animals 
told  him  to  form  a  company  of  his  friends  and  upon  certain  occa- 
sions to  sing  and  dance  the  ceremony,  the  Yedos,  for  it  was  a  great 
medicine  power  and  called  all  the  medicine  animals  together  and 
when  the  people  were  sick  they  would  devise  a  medicine  for  them. 
Now  they  said  that  he  must  not  fail  to  perform  the  ceremony  and 
throw  tobacco  for  them.  Xow  the  name  of  the  society  was  Yedos. 
Then  the  chief  asked  the  medicine  people  what  the  ingredients  of 
the  medicine  were  and  they  promised  to  tell  him.  At  a  time  the 
animals  should  choose  they  would  notify  him  by  the  medicine 
song.  Now  he  could  not  receive  the  secret  because  he  had  been 
married.  Only  Ho-yah-di-wa-doh,  virgin  men,  may  receive  the  first 
knowledge  of  mysteries.  Now  the  chief  greatly  wished  for  the 
medicine  for  he  thought  it  would  be  a  great  charm  and  a  cure  for 
the  wounds  received  in  war.  After  a  time  the  chief  was  lifted  to 
his  feet  by  the  hand  of  the  bear  and  then  he  recovered  his  full  life 
and  when  he  opened  his  eyes  he  found  himself  alone  in  the  midst 
of  a  circle  of  tracks.  He  made  his  way  back  to  his  people  and 
related  his  adventure.  He  gathered  his  warriors  together  and  in  a 
secret  place  sang  the  medicine  song  of  the  animals,  the  Yedos. 
So  they  sang  the  song  and  each  had  a  song  and  they  danced. 

After  some  time  the  chiefs  decided  to  send  another  war  party 
against  the  enemy  in  the  southwest  and  to  punish  the  hostile 
people  who  were  attacking  them.  Then  the  friend  of  the  birds 
and  animals  said,  "  It  is  well  that  we  destroy  them  for  they  are 
not  a  reasonable  people,"  and  so  he  went  with  his  party. 

Now  after  a  certain  number  of  days  the  party  stopped  in  an 
opening  in  the  forest  to  replenish  their  stock  of  food.  The  place 
where  they  stopped  was  grassy  and  good  for  camp.  \  Now  a 
short  distance  away,  a  half  day's  journey,  was  a  deer  lick  and  near  it 
a  clear  spring  and  a  brook  that  ran  from  it  and  to  this  place  all  the 
animals  came  to  drink.  The  party  wanted  fresh  meat  and  so  dis- 
patched two  young  men,  Ho-yah-di-wa-doh,  to  the  lick  for  game. 
As  they  approached  it  they  heard  the  sound  of  a  distant  song  and 
drawing  near  the  lick  they  sat  down  on  the  bank  over  the  spring 


154  NEW    YORK    STATE    MUSEUM 

and  listened  to  the  song.  It  was  a  most  wonderful  song  and  floated 
through  the  air  to  them.  At  a  distance  away  the  animals  came  and 
drank  but  so  entranced  were  they  by  the  music  that  they  killed 
none.  Through  the  entire  night  they  sat  listening  to  the  song,  and 
listening  they  learned  sections  of  the  song.  In  the  morning  they 
returned  to  the  camp  and  reported  what  they  had  heard  to  their 
chief.  Then  said  the  chief,  "  That  song  is  for  the  good  of  the 
medicine.  You  must  find  the  source  of  the  song  and  discover  the 
medicine  that  will  make  us  powerful  in  war  and  cure  all  our  ills. 
You  must  purge  yourselves  and  go  again  on  the  morrow."  So  the 
young  men  did  as  directed  and  went  again  to  the  spring  and  threw 
tobacco  upon  its  surface.  As  night  came  on  they  listened  and  again 
heard  the  great  song  and  it  was  louder  and  more  distinct  than 
before.  Then  they  heard  a  voice  singing  from  the  air  and  telling 
them  a  story  of  their  lives  and  they  marveled  greatly.  The  song 
grew  louder  and  as  they  listened  they  discovered  that  it  emanated 
from  the  summit  of  a  mountain.  So  they  returned  in  the  morning 
and  reported  to  their  chief  and  sang  to  him  parts  of  the  song.  Then 
he  said,  "  You  must  cleanse  yourselves  again  and  this  time  do  not 
return  until  you  have  the  medicine,  the  song  and  the  mystery." 
So  the  young  men  cleansed  themselves  again  and  went  to  the  spring 
and  as  the  thick  night  came  on  they  heard  the  singing  voices  clear 
and  loud  ringing  from  the  mountain  top.  Then  said  one  of  the 
young  men,  "  Let  us  follow  the  sound  to  its  source,"  and  they 
started  in  the  darkness.  After  a  time  they  stumbled  upon  a  wind- 
fall, a  place  where  the  trees  had  been  blown  down  in  a  tangled 
mass.  It  was  a  difficult  place  to  pass  in  the  darkness  for  they  were 
often  entrapped  in  the  branches  but  they  persevered  and  it  seemed 
that  someone  was  leading  them.  Beings  seemed  to  be  all  about 
them  yet  they  could  not  see  them  for  it  was  dark.  After  they  had 
extricated  themselves  from  the  windfall  they  went  into  a  morass 
where  their  footsteps  were  guided  by  the  unseen  medicine  animals. 
Now  the  journey  was  a  very  tedious  one  and  they  could  see  nothing. 
They  approached  a  gulf  and  one  said,  "  Let  us  go  up  and  down  the 
gulf  and  try  to  cross  it,"  and  they  did  and  crossed  one  gulf.  Soon 
they  came  to  another  where  they  heard  the  roaring  of  a  cataract 
and  the  rushing  of  waters.  It  was  a  terrifying  place  and  one  of  the 
young  men  was  almost  afraid.  They  descended  the  slope  and  came 
to  a  swift  river  and  its  waters  were  very  cold  but  they  plunged  in 
and  would  have  been  lost  if  someone  unseen  had  not  guided  them. 
So  they  crossed  over  and  on  the  other  side  was  a  steep  mountain 
which  they  must  ascend  but  could  not  because  it  was  too  steep. 


IROQUOIS    MYTHS   AND    LEGENDS  1 55 

Then  one  of  the  young  men  said,  "  Let  us  wait  here  awhile  and  rest 
ourselves  for  we  may  need  our  strength  for  greater  dangers." 
So  he  said.  But  the  other  said,  "  I  am  rested;  we  must  go  onward 
somehow."  When  he  had  so  spoken  a  light  came  flying  over  and 
sang  for  them  to  follow  it.  So  they  followed  the  winged  light  and 
ascended  the  mountain  and  they  were  helped.  The  winged  light 
kept  singing,  **  Follow  me,  follow  me,  follow  me!  "  And  they  were 
safe  when  they  followed  and  were  not  afraid.  Now  the  singing, 
flying  beacon  was  the  whip-poor-will.  He  led  them.  After  a  time 
the  light  disappeared  but  they  struggled  up  the  mountainside 
unaided  by  its  guidance.  The  way  became  very  stony  and  it  seemed 
that  no  one  was  helping  them  now  and  then  they  wished  that 
their  tmseen  friends  would  help  them,  so  they  made  a  prayer  and 
threw  sacred  tobacco  on  the  path.  Then  the  light  came  again  and 
it  was  brighter,  it  glowed  like  the  morning  and  the  way  was  lighted 
up.  The  singing  continued  all  this  while  and  they  were  nearing 
its  source  and  they  reached  the  top  of  the  mountain.  They  looked 
about  for  they  heard  the  song  near  at  hand  but  there  was  no  one 
there.  Then  they  looked  about  and  saw  nothing  but  a  great  stalk  of 
corn  springing  from  a  flat  rock.  Its  four  roots  stretched  in  the  four 
directions,  north,  east,  south  and  west.  The  roots  lay  that  way. 
They  listened  and  discovered  that  the  music  emanated  from  the 
cornstalk.  It  was  wonderful.  The  corn  was  a  medicine  plant  and 
life  was  within  it.  Then  the  winged  light  sang  for  them  to  cut  the 
root  and  take  a  piece  for  medicine.  So  they  made  a  tobacco  offering 
and  cut  the  root.  As  they  did  red  blood  flowed  out  from  the  cut 
like  human  blood  and  then  the  cut  immediately  healed.  Then  did 
the  unseen  speaker  say,  "  This  root  is  a  great  medicine  and  now  we 
will  reveal  the  secret  of  the  medicine."  So  the  voices  told  them  the 
composition  of  the  medicine  that  had  healed  the  chief  and  instructed 
them  how  to  use  it.  They  taught  the  young  men  the  Ga-no-dah, 
the  medicine  song  that  would  make  the  medicine  strong  and  preserve 
it.  They  said  that  unless  the  song  were  sung  the  medicine  would 
become  weak  and  the  animals  would  become  angry  because  of  the 
neglect  of  the  ceremonies  that  honored  their  medicine.  There- 
fore, the  holders  of  the  medicine  must  sing  the  all-night  song  for 
it.  And  they  told  them  all  the  laws  of  the  medicine  and  the  sing- 
ing light  guided  them  back  to  the  spring  and  it  was  morning  then. 
The  young  men  returned  to  their  chief  and  told  him  the  full  story 
of  their  experiences  and  he  was  glad  for  he  said,  "  The  medicine 
will  heal  all  our  wounds." 

It  was  true,  the  medicine  healed  the  cuts  and  wounds  made  by 


156  NEW    YORK    STATE    MUSEUM 

arrows  and  knives  and  not  one  of  the  Iroquois  was  killed  in  their 
battle  with  the  enemy.  When  they  returned  home  the  chief  or- 
ganized the  lodges  of  the  medicine  and  the  medicine  people  of  the 
Ye-dos  and  Ni-ga-ni-ga-ah  were  called  the  Ho-noh-tci-noh-gah.  The 
medicine  was  called  the  Ni-ga-ni-ga-ah  (Httle  waters)  because  its 
dose  was  so  small. 

So  started  the  Ho-noh-tci-noh-gah.^     The  legend  here  ends. 

Neh  Ni-ga-ni-ga-ah 

The  charm  medicine  is  known  as  the  Ni-ga-ni-ga-ah  and  each 
member  possesses  a  certain  amount  of  it.  The  secret  of  compound- 
ing the  Ni-ga-ni-ga-ah  rested  with  only  one  man  in  a  tribe  who, 
according  to  the  teachings  of  the  society,  would  be  apprised  of 
approaching  death  and  given  time  to  transmit  the  knowledge  to 
a  successor  whom  he  should  choose.  According  to  the  traditions 
of  the  Ho-noh-tci-noh-gah  the  secret  holder  always  foreknew  the 
hour  of  his  death  and  frequently  referred  to  it  in  lodge  meetings. 

It  is  not  my  purpose  to  violate  any  confidence  reposed  in  me 
by  the  Ho-noh-tci-noh-gah  who  have  honored  me  by  a  seat  in  their 
circle  and  I  will  betray  nothing  when  I  say  that  the  "  little  water 
medicine  "  is  composed  of  the  brains  of  various  mammals,  birds, 
fish,  and  other  animals  and  the  pollen  and  roots  of  various  plants, 
trees  and  vegetables.  These  ingredients  are  compounded  and  pul- 
verized with  certain  other  substances  and  constitute  the  base  of 
the  Ni-ga-ni-ga-ah. 

That  this  medicine  actually  possesses  chemical  properties  that 
react  on  human  tissue  was  proven  by  Dr  J.  H.  Salisbury,  an  eminent 
physician  and  a  former  State  chemist,  who  analyzed  and  experi- 
mented with  a  small  quantity  that  he  had  secured  from  a  member 
of  the  society. 

The  medicine  itself  is  of  a  yellowish  hue  and  when  opened  in  the 
dark  appears  luminous,  probably  from  the  organic  phosphorous 
that  it  contains.  The  utmost  caution  is  employed  by  the  members 
of  the  Ho-noh-tci-noh-gah  to  preserve  the  medicine  from  exposure 
to  the  air  in  unsafe  places  and  from  contaminating  influences. 
It  is  contained  in  a  small  skin  bag  and  wrapped  in  many  coverings 
of  cloth  and  skin  and  finally  inclosed  in  a  bark,  wood  or  tin  case 
to  keep  it  free  from  moisture,  disease  and  dirt. 

Among  the  Senecas  of  modern  times,  John  Patterson  was  the 

last  of  the  holders  of  the  secret  and  the  secret  of  the  precise  method 

^ _ 

'  Bcauchamp  in  American  Folic  Lore  Journil,  volume  14.  I'ajs'e  158  says  the  OnondaRas 
call  the  society,  The  Ka-noo'-tah.  This  refers  to  the  name  of  the  song  which  is  (ia-no'-da  in 
Seneca,  and  not  to  the  society. 


IROQUOIS    MYTHS   AND    T.KCENDS  I57 

of  compoundinii^  the  medicine  died  witli  him,  lie  in  some  way  having 
failed  to  instruet  a  successor.  The  meml)ers  thus  doubly  ^uard 
tlieir  medie-ine  and  are  loath  to  us(>  it  except  in  cases  of  extreme 
necessity  for  when  it  is  exhausted  not  only  will  the\'  be  unable  tc 
secure  more  but  by  a  legend  when  the  medicine  is  gone  the 
Seneeas  will  forever  lose  their  identity  as  Indians. 

Method  of  administering  the  Xi-ga-ni-ga-ah 

A  person  who  wishes  to  have  the  "  little  water  "  medicine  given 
to  him  for  the  cure  of  a  wound,  broken  bone  or  specific  disease 
must  purge  himself  and  for  three  days  abstain  from  the  use  of  salt 
or  grease.  His  food  must  be  the  flesh  of  white  birds  or  animals 
and  only  the  white  portions.  The  system  of  the  patient  is  then 
ready  to  receive  the  medicine.  The  medicine  man  comes  to  his 
lodge  and  an  assistant  searches  the  house  for  anything  that  might 
destroy  the  "  life  "  of  the  medicine  such  as  household  animals, 
vermin,  decayed  meat,  blood,  soiled  garments,  women  in  a  periodic 
condition,  etc.  These  things  removed  from  the  house,  the  patient 
is  screened  off  and  the  guard  patrols  the  premises  warning  away 
all  infected  or  intoxicated  persons.  An  attendant  who  has  previ- 
ously been  dispatched  to  a  clear  running  stream  enters  with  a  bowl 
of  water  that  has  been  dipped  from  the  crest  of  the  ripples,  as  they 
*' sang  their  way  down  the  water  road."  Not  to  antagonize  the 
forces  in  the  water,  it  was  dipped  the  way  the  current  ran,  down 
stream,   and   not  upward  against  it. 

Everything  now  being  in  readiness  the  medicine  man  takes  a 
basket  of  tobacco  and  as  he  repeats  the  ancient  formula  he  easts 
pinches  of  the  tobacco  into  the  flames  that  the  sacred  smoke  may 
lift  his  words  to  the  Maker  of  All.  The  water  is  then  poured  out 
in  a  cup  and  the  medicine  packet  opened.  With  a  miniature  ladle 
that  holds  as  much  of  the  powder  as  can  be  held  on  the  tip  of  the 
blade  of  a  small  penknife,  the  medicine  man  dips  three  times 
from  the  medicine  and  drops  the  powder  on  the  surface  of  the 
water  in  three  spots,  the  points  of  a  triangle.  If  the  medicine 
floats  the  omen  is  good,  if  it  clouds  the  water  the  results  are  con- 
sidered doubtful  and  if  it  sinks  speedy  death  is  predicted  as  a 
certainty  and  the  remaining  medicine  is  thrown  away.  In  the 
case  of  severe  cuts  or  contusions  and  broken  bones  the  medicated 
water  is  sprinkled  upon  the  affected  part  and  an  amount  is  taken 
internally.  A  medicine  song  is  then  chanted  by  the  "  doctor  " 
who  accompanies  himself  with  a  gourd  rattle.  After  the  ceremony 
of  healing,  the  people  of  the  house  partake  of  a  feast  of  fruit,  and 


158  NEW    YORK    STATE    MUSEUM 

the  medicine  man  departs  with  his  fee,  a  pinch  of  sacred  tobacco. 
The  following  description  of  the  house  ceremony  from  the  lips  of 
a  Seneca  will  not  be  out  of  place.  The  story  is  related  exactly 
as  it  came  from  the  tongue  of  the  interpreter. 

Jesse  Hill  speaking:  "  Mother  scraped  off  basswood  bark, 
soaked  it  in  water  and  wrapped  it  around  my  leg.  Next  day  we  sent 
for  the  medicine  man.  He  came  at  sunset  and  sent  to  the  creek 
for  fresh  water  to  be  dipped  where  the  current  was  swift,  with  a 
pail  not  against  the  current.  Poured  some  in  a  teacup  and  pulled 
out  the  medicine  bag.  Opened  it  with  a  charmed  shovel  not 
much  larger  than  a  pin.  Dipped  three  times.  Cup  of  water. 
Floated.  Go  up  or  down.  Understand  it  was  good  medicine. 
Took  some  in  his  mouth  and  sprayed  it  on  my  leg.^  Told  mother 
to  put  a  curtain  around  my  bed  so  no  one  could  see  me.  If  any 
one  saw  any  part  of  my  body,  medicine  would  do  no  good.  Soon 
came  dark.  All  the  animals  were  put  out.  Took  tin  pail  and 
made  fire.  Put  in  center  of  room  and  all  sat  around  in  silence. 
Medicine  man  made  prayer.  Scattered  tobacco  mother  had  pre- 
pared over  fire.  Took  rattle  made  of  gourd  and  chanted  medicine 
song  loud  and  louder.  Half  hour  pain  had  gone.  Boiled  dif- 
ferent fruits  together  till  soft.  Put  kettle  where  all  could  help 
out  with  little  dipper.  Left  two  doses  of  medicine.  Eat  nothing 
but  white  things.  White  of  egg  of  chicken  had  white  feathers 
and  eat  chicken  if  white.  Five  or  six  days  spoke  things.  All 
certain  took  pain  away." 

The  medicine  lodge  ritual 

'  The  Ho-noh-tci-noh-gah  "sits,"  that  is,  holds  lodge  meetings, 
four  times  each  year;  in  midwinter,  when  the  deer  sheds  its  hair, 
when  the  strawberries  are  ripe  and  when  corn  is  ripe  for  eating. 
At  these  ceremonies  each  member  brings  his  or  her  medicine  to  be 
sung  for  and  if  unable  to  be  present  sends  it. 

Only  members  know  the  exact  place  and  time  of  meeting.  At 
the  entrance  of  the  medicine  lodge,  now  a  private  house  of  a  mem- 
ber chosen  for  the  ceremony,  a  guard  is  stationed  who  scrutinizes 
each  person  who  attempts  to  pass  within.  Across  the  door  within 
is  placed  a  heavy  bench  "  manned  "  by  several  stalwart  youths  who, 
sliould  a  person  not  entitled  to  see  the  interior  of  the  lodge  appear, 
would  throw  their  weight  against  the  bench  and  force  the  door 


^The  Jesuits  described  a  similar  ceremony  among  the  llurons  in  1640.        In  the  Relation 
of  1670  is  an  account  of  the  medicine  water  as  used  by  the  Onondagas. 


IROQUOIS    MYTHS   AND   LEGENDS 


159 


shut  leaving  the  unfortunate  intruder  to  the  mercy  of  the  outside 
guards  and  incoming  members. 

Each  member  entering  the  lodge  has  with  him  his  medicine,  a 
quantity  of  tobacco,  a  pipe  and  perhaps  a  rattle  although  most  of 
the  lodge  rattles  are  in  the  keeping  of  a  Ho-non-di-ont  or  officer. 


OUTER,    Door, 
Outline   plan  of  Little   Water  Lodge 

As  the  members  enter  the  room  they  deposit  their  contribution  of 
tobacco  in  a  husk  basket  placed  for  the  purpose  on  a  table  at  one 
side  and  then  put  their  medicine  packets  beside  the  basket  of  the 
sacred  herb. 

The  ceremony  proper  commences  about  11  p.  m.  in  the  summer 
and  in  winter  an  hour  earlier  and  lasts  until  daybreak.  The  feast 
makers  enter  the  lodge  several  hours  previous  to  the  ceremon}"  and 
cook  the  food  for  the  feast  and  prepare  the  strawberry  wine. 


l6o  NEW    YORK    STATE    MUSEUM 

The  seats  in  the  lodge  are  arranged  around  the  sides  of  the  room 
leaving  the  center  of  the  room  open. 

When  all  is  in  readiness  a  Ho-non-di-ont  takes  a  basket  of  sacred 
tobacco,  0-yan-kwa  o-weh,  and,  as  he  chants  the  opening  cere- 
mony he  casts  the  sacred  herb  into  the  smoldering  coals.  The 
lights  are  all  burning  and  the  members  are  in  their  seats,  the  only 
exception  being  the  feast  makers  whose  duties  require  their  atten- 
tion at  the  fireplace. 

From  the  manuscript  notes  of  Mrs  Harriet  Maxwell  Converse,  I 
find  the  following  translation  of  the  "  Line  around  the  Fire  Cere- 
mony." 

The  Line  around  the  Fire  Ceremiony 

The  Singer,  (to  the  members) :  "  This  is  the  line  around  the 
fire  ceremony.     Now  I  have  asked  blessings  and  made  prayer." 

The  Singer  sprinkles  sacred  tobacco  on  the  fire. 

The  Singer  speaks  to  the  invisible  powers: 
"  Now  I  give  you  incense,  ^ 
You,  the  Great  Darkness! 
You,  our  great  grandparents,  here  tonight,    - 
We  offer  you  incense ! 

We  assemble  at  certain  times  in  the  year 
That  this  may  be  done. 
We  trust  that  all  believe  in  this  medicine, 
For  all  are  invited  to  partake  of  this  medicine. 
(Now  one  has  resigned.     We  ask  you  to  let  him 
off  in  a  friendly  manner.     Give  him  good  luck  and  take 
care  that  his  friends  remain  faithful!) 
(To  the  Thunder  Spirit) 

Now  we  offer  you  this  incense! 
Some  have  had  ill  luck 
Endeavoring  to  give  a  human  being. 
We  hope  you  will  take  hold 
And  help  your  grandchildren, 
Nor  be  discouraged  in  us ! 
Now  we  act  as  we  offer  you  incense! 
You  love  it  the  most  of  all  offerings. 
With  it  you  will  hear  us  better 
And  not  tire  of  our  talking, 
But  love  us  with  all  power 
Beyond  all  treasures 
Or  spreading  your  words  through  tlic  air' 


*  In  all  cases  the  word  here  translated  "incense"  should  read  tobacco. 


IROQUOIS    MYTHS   AND    LKOKNDS  l6l 

All  men  travclinj^  under  the  ^reat  heavens 

You  have  invited,  your  grandchildren  and  all  nations! 

Oh  you,  that  make  the  noise, 

You,  the  great  Thunderer! 

Your  grandchildren  wish  to  thank  you ! 

All  your  grandchildren  have  asked  me 

To  offer  this  incense  upon  the  mountain  to  you!" 

(Speaking  to  the  Great  Spirit,  Sho-gwa-yah-dih-sah)  : 

"  Oh  you  the  Manager  of  All  Things! 

We  ask  you  to  help  us, 

To  help  us  make  this  medicine  strong! 

You  are  the  Creator, 

The  Most  High, 

The  Best  Friend  of  men! 

We  ask  you  to  help  us ! 

We  implore  your  favor! 

I  have  spoken." 

After  the  tobacco  throwing  ceremony  the  keeper  of  the  rattles 
gives  each  person  in  the  circle  a  large  gourd  rattle  and  then  the 
lights  are  extinguished  leaving  the  assembly  in  total  darkness. 
The  watcher  of  the  medicine  uncovers  the  bundles  exposing  it  to 
the  air  and  as  he  does  so  a  faint  glow  like  a  luminous  cloud  hovers 
over  the  table  and  disappears.^  The  leader  or  holder  of  the  song 
gives  a  signal  with  his  rattle  calling  the  assembly  to  order  and  then 
begins  to  beat  his  rattle.  The  people  shake  their  rattles  in  regular 
beats  until  all  are  in  unison  when  the  holder  of  the  song  commences 
the  song,  which  is  taken  up  by  the  company.  And  such  a  song  it 
is  !  It  is  a  composition  of  sounds  that  thrills  the  very  fiber  of 
those  who  hear  it.  It  transports  one  from  the  lodge  back  into  the 
dark  mysterious  stone  age  forest  and  in  its  wierd  w41d  cadences  it 
tells  of  the  origin  of  the  society,  of  the  hunter  of  the  far  south 
country  and  how  when  he  was  killed  by  the  enemy  the  animals 
to  whom  he  had  always  been  a  friend  restored  him  to  life.  It 
tells  of  his  pilgrimage  over  plain  and  mountain,  over  river  and 
lake,  ever  following  the  call  of  the  night  bird  and  the  beckoning 
of  the  winged  light.  It  is  an  opera  of  nature's  people  that  to  Indian 
ideas  is  unsurpassed  by  any  opera  of  civilization. 

The  first  song  requires  one  hour  for  singing.  Lights  are  then 
turned  up  and  the  feast  maker  passes  the  kettle  of  sweetened 
strawberry  juice  and    afterward  the  calumet  ^  from  which  all  draw 

^This  does  not  occur  when  the  medicine  has  been  adulterated  with  powdered  roots. 
2  In  recent  ceremonies  each  member  smoked  his  own  pipe  of  Indian  tobacco. 


l62  NEW    YORK    STATE    MUSEUM 

a  puff  of  the  sacred  incense.  Then  comes  an  interval  of  rest  in  which 
the  members  smoke  sacred  tobacco  and  discuss  lodge  matters. 
The  medicine  is  covered  before  the  lights  are  turned  up. 

With  a  chug  of  his  resonant  gourd  rattle  the  leader  calls  the 
people  together  for  the  second  song  which  is  wilder  and  more 
savage  in  character.  The  whip-poor-will's  call  is  heard  at  inter- 
vals and  again  the  call  of  the  crows  who  tell  of  a  feast  to  come. 
The  whip-poor-will  song  is  one  that  is  most  beautiful  but  it  is 
played  on  the  flute  only  at  rare  intervals  and  then  it  is  so  short 
that  it  excites  an  almost  painful  yearning  to  hear  it  again  but 
there  is  art  in  this  savage  opera  and  its  performers  never  tire  of  it 
because  it  is  wonderful  even  to  them.  During  the  singing  every 
person  in  the  circle  must  sing  and  shake  his  rattle,  to  pause  is  con- 
sidered an  evil  thing.  It  is  no  small  physical  effort  to  shake  a 
long-necked  gourd  a  hundred  and  fifty  times  a  minute  for  sixty 
minutes  without  cessation.  This  I  soon  discovered  when  as  a 
novitiate  of  the  society  I  was  placed  between  a  medicine  woman 
and  man  and  given  an  extra  heavy  rattle.  Ever}^  now  and  then 
a  hand  from  one  or  the  other  side  would  stretch  forth  from  the 
inky  blackness  and  touch  my  arm  to  see  if  I  were  faithful  and 
sometimes  a  moist  ear  would  press  against  my  face  to  discover  if 
I  were  singing  and,  listening  a  moment  to  my  attempts,  would 
draw  back.  The  song  in  parts  is  pitched  very  high  and  it  is  a 
marvel  that  male  voices  can  reach  it.  At  times  the  chief  singers 
seem  to  employ  ventriloquism  for  they  throw  their  voices  about 
the  room  in  a  manner  that  is  startling  to  the  novice.  At  the  close 
of  the  song  lights  are  turned  up  and  the  berry  water  and  calumet 
are  passed  again  and  a  longer  period  of  rest  is  allowed.  There 
are  two  other  sections  of  the  song  ritual  with  rest  intervals  that 
bring  the  finale  of  the  song  close  to  daybreak.  The  feast  makers 
pass  the  berry  water  and  pipe  again  and  then  imitating  the  cries 
of  the  crow  the  Ho-non-di-ont  pass  the  bear  or  boar's  head  on  a 
platter  and  members  tear  off  a  mouthful  each  with  their  teeth 
imitating  the  caw  of  a  crow  as  they  do  so.  After  the  head  is  eaten 
each  member  brings  forth  his  pail  and  places  it  before  the  fire- 
place for  the  feast  maker  to  fill  with  the  alloted  portion  of  o-no-kwa 
or  Inilk'd  corn  soup.  When  the  pails  arc  filled,  one  by  one  the 
company  disperses  into  the  gray  light  of  dawn  and  the  medicine 
ceremony  is  over.  At  the  close  of  the  last  song  each  one  takes 
his  packet  of  medicine  and  secretes  it  about  his  person. 

The  medicine  song  according  to  the  ritual  of  the  society  is  neces- 
sary to  preserve  the  virtue  of  the  medicine.     It  is  an  appreciation 


IROQUOIS    MYTHS   AND   LEGENDS  163 

of  the  founder  of  the  order  and  a  thanksi^ivinii^  to  the  host  of  hving 
things  that  have  given  tlieir  life  power  that  the  medicine  might 
be.  The  spirits  of  these  creatures  hover  about  the  medicine  which 
they  will  not  desert  as  long  as  the  holder  remains  faithful  to  the 
conditions  that  they  saw  fit  to  impose  when  it  was  given  to  the 
founder.  The  psychic  influence  of  the  animals  and  plants  is  the 
important  part  of  the  medicine  and  when  the  medicine  is  opened 
in  the  dark  they  are  believed  to  be  present  in  a  shadowy  form  that 
is  said  to  sometimes  become  faintly  luminous  and  visible.  Members 
are  said  frequently  to  see  these  spirit  forms,  not  individual  members 
only  but  the  entire  company  simultaneously.  There  are  marvels  and 
mysteries  connected  with  the  ceremonies  of  the  Ho-noh-tci-noh-gah, 
the  Indians  say,  that  white  men  will  never  know,  nor  Avould  believe 
if  told.  The  Indian  believes  that  he  has  some  sacred  mysteries 
that  will  die  with  him,  and  that  even  in  this  age  of  inquiry,  these 
mysterious  things  will  never  become  the  property  of  civiHzation. 

Someone  has  suggested  that  Indian  songs  are  not  stable  but 
vary  from  time  to  time,  but  this  idea  is  at  once  dispelled  when  w^e 
see  a  company  of  fifty  young  and  old  chanting  the  same  song  with- 
out a  discord  from  night  till  morning.  The  song  is  uniformly 
the  same  and  probably  has  varied  but  slightly  since  it  originated. 
It  is  still  intact  with  none  of  its  parts  missing,  although  the  words 
are  archaic  and  some  not  understood.  ^ 

The  medicine  men  teach  that  if  a  packet  is  not  sung  for  at  least 
once  in  a  year  the  spirits  will  become  restless  and  finally  angry 
and  bring  all  manner  of  ill  luck  upon  its  possessor.  The  spirits 
of  the  animals  and  plants  that  gave  their  lives  for  the  medicine 
will  not  tolerate  neglect,  and  relentlessly  punish  the  negligent 
holder  and  many  instances  are  cited  to  prove  that  neglect  brings 
misfortune.  The  medicine  will  bring  about  accidents  that  will 
cause  sprains,  severe  bruises  and  broken  bones  and  finally  death. 
In  every  Seneca  settlement  the  story  is  the  same  and  individuals 
are  pointed  out  who,  having  neglected  their  medicine,  have  become 
maimed  for  life.  Should  some  member  of  a  family  die  leaving  his 
medicine,  it  is  claimed  that  it  will  compel  the  person  who  should 
rightly  take  the  dead  one's  place  to  respect  its  desires.  The 
members  of  the  society  relate  that  wdien  John  Patterson,  the  last 
holder  of  the  secret,  died,  he  left  his  medicine  in  the  loft  of  his 
house.     His  son,  a  well  educated  man  of  wide  business  experience, 

1  The  writer  has  recently  examined  an  old  book  in  which  a  Seneca  had  recorded  the 
words  of  the  ritual.  There  is  no  variation  between  the  version  found  in  the  book  and 
that  now  used  with  the  exception  of  an  "r"  sound  in  some  syllables  now  pronounced  "ah." 
The  writer's  conclusion  above  stated  is  therefore  justified. 


164 


NEW    YORK    STATE    MUSEUM 


one  of  the  shrewdest  men  of  the  Senecas  and  a  person  seemingly 
free  of  superstitution,  thought  that  he  would  allow  the  medicine 
of  his  father  to  remain  idle.     He  wished  to  have  nothing  to  do  with 


The  medicine  rattle  presented  to  Mrs  Converse  by  the 
Canadian  Medicine  Society 

the  old-fashioned  heathenish  customs  of  his  father.  Indeed  he 
did  not  take  interest  enough  in  the  medicine  to  look  at  it.  Several 
medicine  sittings  passed  by  and  the  man  began  to  suffer  strange 


IROQUOIS    MYTHS   AND   LKGRXDS  1 65 

accidents.  One  eveninj^  as  he  sat  witli  liis  family  on  the  veranda 
of  his  home,  a  modern  dwelHng  such  as  is  found  in  any  modern 
town,  the  members  say  that  he  heard  the  medicine  song  floating 
in  the  air  above  him.  He  was  startled  and  each  of  the  family  was 
frightened.  The  singing  continued  until  at  length  it  grew  faint 
and  ceased.  Upon  several  occasions  the  family  and  visitors  heard 
the  song  issuing  from  the  air.  Mr  Patterson  sent  for  the  leader 
of  the  lower  medicine  lodge,  William  Nephew,  who  asked  where 
the  medicine  was  hidden.  No  one  knew,  but  after  a  search  it  was 
discovered.  Mr  Nephew  ordered  that  a  feast  should  be  made  and 
the  rites  performed.  Then  Avas  the  modern  educated  Indian 
forced  to  join  the  lodge  and  take  his  father's  seat.  This  story, 
of  which  I  have  given  but  the  bare  outUne,  is  commonly  known 
among  the  Senecas,  Mr  ^I.  R.  Harrington,  an  archeologist  and 
one  time  field  instructor  in  archeology  of  Harvard  University, 
being  perfectly  familiar  with  the  facts  of  the  case  which  he  took 
pains  to  learn  while  staying  at  the  Patterson  home.  Howsoever 
this  may  be  explained,  it  is  nevertheless  considered  one  of  the 
mysteries  of  the  medicine  and  the  instance  is  not  a  solitary  one. 
Few  white  people  have  ever  been  allowed  in  a  medicine  lodge 
and  when  they  have  been  they  have  not  witnessed  the  ceremony  in 
full.  I  know  of  only  two  who  have  ever  become  members,  holding 
the  medicine,  ^Ir  Joseph  Keppler  and  Mrs  Harriet  Maxwell  Con- 
verse. When  Mrs  Converse  was  initiated  into  the  society  she 
took  notes  of  everything  said  and  done.  Her  account  is  a  most 
interesting  one  and  its  value  is  not  to  be  underestimated.  When 
she  entered  the  lodge  the  leader  addressed  her  in  the  following 
words,  which  she  has  recorded  in  her  notebook: 

Address  to  the  candidate 

All  things  are  now^  ready  for  opening  these  ceremonies  in  the 
proper  manner.  We  are  now  ready  to  commence.  We  are  thank- 
ful that  we  are  able  to  say  to  the  Creator  that  we  are  in  good 
health. 

It  was  appointed  that  we  should  meet  in  June  when  the  straw- 
berries were  ripe,  but  at  that  time  all  of  us  were  busy  with  our 
season's  labor.  Now  the  ordained  period  has  nearly  passed  by 
and  we  have  not  sung.  Thus  it  is  arranged  that  we  meet  at  this 
time  and  carry  the  ceremonies  through  before  the  berry  festival. 
You  (speaking  to  the  candidate),  may  then  know  how  the  Little 
Water  Medicine  came  to  mankind.  We  older  ones,  whose  ex- 
perience with  it  is  greater,  will  tell  you. 


l66  NEW    YORK    STATE    MUSEUM 

It  shall  be  done  and  I,  John  Jacket,  understand  the  traditions 
and  offer  tobacco  to  the  various  beings  who  are  a  part  of  this 
medicine.     I  am  the  holder  of  this  song. 

We  are  thankful  to  the  Creator  that  we  are  here.  Some  of  our 
number  are  absent.  Some  are  dead.  Some  have  gone  to  Christ's 
religion.  Some  are  sick.  Nevertheless,  we  will  proceed,  we  few 
who  are  here. 

It  would  require  a  long  time  to  relate  the  entire  story  of  the 
medicine  and  thus  we  will  tell  the  principal  part  only. 

(During  these  preliminary  remarks  each  member  lays  his  sealed 
box  of  medicine  on  the  table.  An  interval  of  smoking  follows  the 
remarks  of  the  holder  of  the  song.) 

The  medicine  lodge  epitome  oj  the  origin  of  the  mediciite  ^ 

Long  time  ago  in  the  days  of  our  grandfathers  men  journeyed 
great  distances  in  search  of  good  luck  and  adventure.  We  are 
about  to  relate  of  one  of  these  ancient  journeys. 

It  so  happened  at  one  time  that  a  band  of  On-gweh-o-weh, 
(Iroquois)  with  members  of  other  nations,  journeyed  far  into  the 
south  country.  They  had  planned  to  engage  in  warfare  and 
bring  back  a  great  number  of  scalps.  But  it  so  happened  that  as 
they  were  out  the  enemy  attacked  them  suddenly  and,  being  un- 
prepared, our  party  was  nearly  exterminated.  Among  those  left 
dead  upon  the  field  of  battle  was  a  certain  Seneca,  a  chief,  who 
had  always  been  a  friend  to  the  birds.  It  had  been  his  custom  to 
slay  some  animal  and  after  skinning  it  to  cut  it  open  and  shout  for 
the  birds  sa^^ing,  "  I  have  killed  something  for  you  to  eat!  " 

As  he  lay  dead  upon  the  field  the  birds  hovered  over  his  form 
strangely  attracted  by  it.  They  deliberated  "  We  had  a  friend 
who  looked  hke  this;  he  used  to  call  us  often  and  it  may  be  he 
who  lies  here  killed  by  a  blow  on  the  head."  While  they  were 
yet  speaking  two  wolves  came  and  wailing  said,  "  Here  lies  our 
friend.  We  are  orphans  now!  He  always  gave  us  food  to  eat. 
Let  us  try  to  restore  his  life !  All  of  us  animals  he  has  fed  and  we 
must  do  something  for  him!  It  is  our  duty  to  bring  back  his 
fife!" 

All  the  animals  and  birds  came  together  where  he  was  lying  and 
counseled,  saying,  "  O  what  can  we  do?  Can  we  bring  him  to 
life?  "  The  presiding  chief  of  the  council  was  a  wolf  and  he  asked, 
"  Is  there  no  way  to  bring  him  to  life?  " 

1  According  to  the  translation  by  William  Jones,  a  Seneca  sachem  of  the  Snipe  clan,  now 
deceased.  Reproduced  almost  word  for  word  and  sentence  for  sentence,  the  only  changes 
being  those  necessary  to  correct  the  more  pronounced  imperfections  of  grammar. 


IROQUOIS    MYTHS   AND    LEGENDS  1 67 

Affectionately  ^  the  animals  licked  his  head  and  saw  where  it 
was  crushed  and  scalped.  An  owl  asked,  "  How  are  we  to  find  the 
scalp?"  The  hawk  replied,  "  I  can  get  it  for  I  know  where  it  is. 
I  can  get  it  at  night  on  the  eaves  of  the  lodge  in  the  settlement," 
and  then  he  flew  away  on  his  errand.  Returning  successful  he 
placed  the  scalp  on  the  ground,  asking  the  big  crow  to  vomit  on  it 
and  stick  it  on  the  dead  man's  head.  Then  the  assembled  council 
rejoiced  because  the  scalp  grew  fast.  The  dead  chief  felt  some- 
thing trickling  down  his  throat  and  seemed  to  hear  a  far  away 
singing.  He  began  to  move  and  there  was  life  in  him  and  he 
began  to  talk  the  same  language  they  talked  and  they  understood 
him.  And  when  he  became  fully  conscious  the  birds  and  animals 
had  gone. 

Leaping  to  his  feet  he  returned  to  his  people  and  told  them  what 
had  happened  as  he  lay  dead,  how  he  had  heard  singing  and  had 
learned  the  song.     The  people  marveled  and  were  convinced. 

After  a  time  men,  those  who  were  warriors,  volunteered  to  go 
and  fight  another  battle  with  the  south  country  enemies.  Thus 
an  expedition  was  fitted  out  and  the  same  chief  who  had  been 
dead  said,  "  That's  the  right  thing  "  and  he  went  with  them. 
Now  they  had  certain  plans  when  they  stopped  for  provisions. 

Their  camping  place  was  on  a  grassy  place  near  certain  deer 
licks  where  bears  and  other  animals  came  to  eat.  At  this  place 
there  was  a  kind  of  brook  and  spring.  Being  a  distance  from  this 
place  two  young  men  who  were  perfectly  virtuous  were  sent  by  the 
party  to  get  game.  Now  they  started  and  went.  Arriving  at 
the  lick  they  sat  down  and  listening  thought  that  they  detected 
the  sounds  of  music,  so  they  harkened.  The  sounds  seemed  to 
issue  from  a  mountain  and  ring  all  about  them.  It  told  them  of 
all  their  doings,  and  so  entranced  were  they  that  they  could  do 
nothing  but  listen  all  night,  though  they  should  have  returned  to 
the  camp.  The  next  morning  they  returned  and  made  report, 
that  they  had  gone  to  the  lick  for  game  but  there  was  something 
else  there,  and  told  the  full  story  of  the  happenings.  Then  the 
once  dead  chief  said,  "  It  seems  that  we  have  met  great  luck,  so 
return  to  the  lick  again.  For  this  we  will  cleanse  you  and  you  may 
learn  the  import  of  the  singing."  So  that  night  they  gave  them 
medicine  and  cleansed  them  and  started  them  back  again.  And 
as  before  they  heard  the  singing,  this  time  very  loud  and  distinct. 
It  came  from  away  up  the  hill  mountain  and  they  went  toward  it 
hoping  to  learn  the  words  and  music.  Again  returning  to  camp 
they  sang  parts  of  the  song  they  had  learned  and  the  chief  who 


l68  NEW    YORK    STATE    MUSEUM 

had  been  killed  recognized  it  and  said  "  It  is  for  the  good  of  the 
people!  " 

Again  the  young  men  were  purged  and  again  they  went  by 
night,  this  time  under  the  orders  to  follow  the  sound  of  music  to  its 
source.  Reaching  the  lick  the  voices  came  as  before  and  the 
young  men  said,  "  Now  is  the  time  to  go!  "  They  started  and 
came  to  a  windfall  where  the  path  was  filled  with  fallen  logs  and  it 
was  very  dark  there.  After  a  time  they  came  to  a  place  where 
they  heard  the  roar  of  waters  and  there  were  two  gulfs.  Then  a 
big  light  came  singing  to  follow  it.  Then  the  young  men  said, 
"  Let  us  go  up  and  doAvn  the  gulf,"  and  when  they  went  down  they 
found  that  they  could  ford  the  river.  And  the  light  began  to 
glow  like  morning.  One  warrior  Avas  timid  and  said,  "  Let  us  rest 
for  we  may  encounter  great  danger  here,"  but  the  other  replied  "  I 
am  rested,"  and  they  went  up  the  mountain. 

The  voices  seemed  very  near  yet  thc}^  could  not  find  the  singers. 
At  length  they  reached  the  top  of  the  mountain  and  found  a  large 
cornstalk,  from  four  to  six  inches  around.  Its  long  leaves  swept 
the  ground  and  kept  it  smooth  and  clean.  It  grew  from  a  large 
stone  and  its  four  roots  spread  out,  one  to  the  east,  one  to  the 
west,  one  to  the  north  and  one  to  the  south.  One  warrior  said, 
"  It  must  be  this  corn  that  sings.  " 

For  a  time  they  deliberated  and  said  "  The  root  must  be  cut. 
We  must  have  a  piece  of  the  root.  This  must  be  medicine." 
They  built  a  fire  and  offered  tobacco  incense;  then  taking  an  axe 
they  chopped  portions  of  the  roots  off  and  the  juice  was  red  like 
blood  and  immediately  the  cut  ends  came  together  and  healed. 

The  singing  continued  and  seemed  accompanied  by  a  rattle 
made  of  a  squash. 

The  young  men  with  the  words  of  the  song  ringing  in  their  ears, 
bearing  the  saered  root  started  down  the  incline  and  all  the  animals 
and  birds  being  invisible  followed  the  two  virgin  men  and  told  them 
all  that  was  in  the  medicine.  They  returned  to  the  camp  and  the 
song  was  called  a  great  blessing.  They  scraped  the  root  and  put  it 
in  water  and  made  incense  of  it.  Drinking  the  mixture  they -became 
so  strong  that  they  could  not  be  shot  though  shot  at  seven  times. 

(The  holder  of  the  song  pauses  after  the  story  and  then  turning 
to  the  candidate  says) 

"  We  have  this  medicine  good  and  strong.  We  have  faith.  It 
is  many  extracts,  ^"'or  its  preser\'ation  we  sing  four  times  a  year. 
It  is  the  same  music.  We  sing  all  night  and  the  spirit  of  the  medicine 
sings  witli  us  as  it  did  upon  tlic  mountain. 


IROQUOIS    -MVIFIS    AM)    r.i:(  iKNDS  169 

Now  you  have  heard  the  report  that  the  old  people  made  to  me 
and  I  surely  believe  for  I  have  seen  and  had  experienee.  I  have 
seen  men  who  had  been  sliot  by  accident  or  hurt  in  other  ways 
who  after  using  the  medicine  recovered.  When  I  was  young  once, 
forty  years  of  age,  I  was  appointed  to  practise  tliis  medicine  and 
ever  since  I  liave  done  so.  After  a  while  some  church  members 
objected  to  it,  but  I  have  alwa3's  had  faith  in  it  and  thought 
it  aright  to  come  true  through  music.  When  the  Christians  hold 
their  service  they  always  have  music  and  praise  God  in  music. 
God  gave  this  music  and  all  good  gifts  and  he  never  thought  it 
wrong.  (The  medicine  and  the  medicine  song)  Now  I  am  getting 
old  and  I  have  spoken  from  experience  believing  all  I  have  said 
faithfully."  ^    [It  took  an  hour  to  relate  and  interpret  this.    h.  m.  c] 

Instructions  to  the  candidate  - 

The  medicine  birds 

In  order  to  get  the  bird  most  important  in  the  medicine,  a  young 
man  must  cleanse  himself,  a  virgin,  never  known  woman,  Ho-yeh- 
de-wa-doh,  pure  man.  He  goes  up  to  get  the  charmed  medicine. 
Lives  on  meat  only  for  two  or  three  months.  Sent  by  company  of 
medicine  men,  birds,  he  goes  up  a  mountain  and  hides  it,  medicine. 
Then  he  calls  all  the  birds  of  the  air.  x\ll  the  birds  come  and  the 
first  bird  comes.  He  shoots  him.  Crows,  turkey  buzzards  come 
first  and  make  an  awful  noise.  Second  bird  white  bird.  Forbidden 
to  kill  him  because  he  brings  the  third  bird.  This  last  bird  is  red, 
supposed  to  be  red  eagle,  extinct,  and  he  kills  him  and  he  vomits 
blood.     Takes  the  heart  and  brain  for  medicine. 

Employment  of  the  songs 

Four  times  a  year  we  sing  all  night  to  the  birds  and  animals. 
Sit  in  a  circle  and  burn  the  sacred  tobacco.  One  draws  out  a  coal 
and  burns  it.  All  the  birds  and  animals  invited  to  take  tobacco 
(all  that  are  connected  with  the  medicine). 

Tell  the  darkness  to  take  some  medicine.  Sing  to  He-no,  the 
Thunderer,  last  for  he  said,  "The  Medicine  People  are  my  people. 
I  want  to  help  them  all  I  can."  Sing  to  animals  to  keep  them  on 
friendly  terms.  If  any  one  has  medicine  and  has  bad  luck,  sing 
and  the  medicine  will  make  them  feel  better.    Strong  in  their  work. 

1  Jacket  was  an  elder  in  the  Presbyterian  Mission  Church  for  30  or  40   years   and   was 
considered  by  the  Indians  and  the  missionaries  an  exceedingly  devout  man. 

2  From  the  speech  of  John  Jacket,  Holder  of  the  Song,  and  here  recorded  literally,  as 
translated  by  William  Jones. 


170  NEW    YORK    STATE    MUSEUM 

sometimes  they  dream  someone  gets  hurt  and  if  they  don't  sing  to 
the  medicine  someone  of  the  family  will  get  hurt. 

Some  members  of  the  band  keep  it.  Several  bands  keep  it.  Three 
or  four  keep  it. 

Animal  and  bird  members  of  the  medicine 

The  animal  and  bird  members  of  the  medicine  are  the  deer, 
snipe,  white  heron,  hawk,  big  crow,  big  deer  (moose  or  elk),  bear, 
mud  turtle,  beaver,  wolf,  eagle,  whip-poor-will,  oavI,  crow  and 
otter.     These  accompanied  the  young  men  on  their  night  journey. 

The  jniit  members 

The  fruit  members  are  strawberries,  blackberries,  apples,  huckle- 
berries.^ The  tree  is  the  maple  because  it  yields  the  sweet  water 
for  the  drink.  The  plant  is  the  tobacco  only,  its  root  is  a  deadly 
poison. 

The  ingredients  of  the  medicine 

The  ingredients  of  the  medicine  are  supposed  to  be  unknown  but 
tradition  relates  that  it  is  composed  of  portions  of  all  the  birds, 
animals,  plants,  trees,  and  fruits  that  are  members  of  the  Ni-gah- 
ni-gah-ah,  their  brains  and  hearts,  etc.,  etc. 

Duties  of  members 

Every  member  must  be  kind  and  forgiving.  He  must  forgive  his 
enemy  before  he  can  sing.  Must  be  pure.  Must  not  ask  for  money 
to  take  it  for  service. 

No  one  must  sing  the  songs  to  learn  them  or  even  repeat  them 
to  any  one  only  in  the  lodge. 

Any  one  of  good  reputation  can  come  in  and  sing  in  the  outside 
room  if  he  believes  in  the  medicine  and  those  to  whom  it  has  been 
administered,  but  only  members  of  a  band  can  hold  it. 


After  her  initiation  to  the  Medicine  Society  Mrs  Converse  pub- 
iished  in  the  St  Louis  Republic  two  accounts  of  her  experience. 
These  are  too  valuable  to  become  lost  within  the  files  of  a  newspaper 
and  should  be  placed  on  record.  For  this  reason  I  have  seen  fit  to 
copy  them  entire. 


Jacket  has  forgotten  to  name  the  corn,  beans  and  squashes  as  members  of  the  medicine. 


IROQUOIS    MYTHS   AND    LEGENDS  I7I 

THE  SOCIETY  OF  THE  MEN  WHO  MOVE  SPIRITS' 

"  Little  Water  Medieine  "  wliieh  is  called  the  Indian's  elixir  of  life.  Some 
of  the  strange  habits  and  superstitions  of  the  doctors. 

(Mrs  Converse,  the  author  of  this  strictly  true  narrative  was  in 
1884  formally  adopted  into  the  family  of  the  Seneca  chief,  Tho-no- 
so-wa,  a  descendant  of  Red  Jacket,  that  she  might  thus  become  a 
great-great-granddaughter  of  the  chieftain  whom  her  father  had 
powerfully  befriended.  Later  she  was  made  a  member  of  the 
Onondaga,  Oneida,  Cayuga,  Tuscarora  and  Mohawk  nations. 
Since  writing  this  story  she  has  been  made  a  chief  of  the  Iroquois 
League  in  recognition  of  her  public  services  for  the  welfare  of  the 
eastern  tribes  of  Indians.) 

The  Ne-gar-na-gar-ah  ■  Society  is  known  to  all  the  North  American 
Indians. 

Its  rites  are  the  same  everywhere  although  the  location  of  tribes 
and  the  animal  and  bird  inhabitants  of  the  localities  govern  some- 
what the  character  of  the  sacred  song  which  is  recited  at  the  four 
yearly  conventions. 

It  is  with  the  consent  of  the  Iroquois  members  that  I  relate 
some  of  the  ceremonies  at  my  own  initiation  into  this  great  secret 
medicine  society,  to  correct  false  ideas  among  the  "  palefaces." 
Certain  vows  of  silence  prevent  a  complete  account. 

The  Indians  have  been  accused  of  conducting  the  rites  of  the 
Nc-gar-na-gar-ah  with  pagan  profanities.  This  is  not  true.  Amoral 
and  deeply  religious  spirit  prevails.  If  there  be  superstition  in  the 
legend  of  the  origin  of  the  society,  there  is  none  the  less  undeniable 
remedial  and  curative  virtue  in  the  "  Little  Water  Medicine  "  pre- 
pared by  the  mystery  man  especially  in  the  case  of  gunshot  and 
arrow  wounds. 

I  had  been  told  the  traditionary  perils  attending  the  initiation 
into  the  society.  I  had  been  warned  that  an  evil  spirit  might  take 
possession  of  me  whereupon  I  w^ould  be  transformed  into  a  witch 
and  could  assume  the  form  of  bird,  beast  or  reptile,  just  whichever 
would  best  serve  my  plan  in  carrying  out  any  horrible  purpose. 
Moreover  if  I  w^ere  discovered  in  my  practices  or  if  I  w^ere-  even 
complained  of  by  any  outside  person  I  would  be  secretly  poisoned 
or  shot.  I  might  be  compelled  to  join  a  band  of  invisible  demons 
who  hold  secret  meetings  in  the  darkness  for  which  the  initiation 
fee  is  a  human  life,  they  to  select  the  victim.     I  might  be  con- 

1  From  The  Republic,  St.  Louis,  Mo.,  October  16,  1892. 

2  Mrs  Converse  has  spelled  the  name  of  the  medicine  ne-gar-na-gar-ah,  conforming  to  the 
old  form  of  Ipronunciation  used  by  the  members. 


172 


NEW    YORK    STATE    MUSEUM 


demned  to  murder  my  dearest  friend.  Indeed  it  was  the  privilege 
of  the  demon  band  that  the  most  precious  should  be  sacrificed 
in  its  cause.  Or,  I  would  be  given  a  "  charmed  life  "  and  held  at  the 
mercy  of  these  demons  which  they  would  bestow  upon  some  other 
human  member  of  their  band  to  be  used  in  case  of  my  disobedience. 
Nevertheless,  I  accept  with  pleasure  the  invitation  of  my  gentle 
friends,  the  Iroquois  members  of  the  Ne-gar-na-gar-ah  society,  to 


A  member  of  the  Canadian  Medicine  ( Little  Water)  Company 

"  sit  "  in  the  Moon-of-the  Berries  convention  in  June  1888.  As  the 
legend  of  the  origin  of  the  Ne-gar-na-gar-ah  is  of  importance  in 
understanding  the  rites  at  my  initiation,  I  will  introduce  it  just  here. 

Orii^in  of  the   Xe-f^ar-Jia-i^ar-ah 

In  the  "  old  times  "  Indians  understood  the  language  of  animals 
and  birds. 

Among  the  special  friends  of  the  fur  and  feathered  tribes  was  a 
certain  giant  chief,  known  far  and  wide  for  his  goodness  and  valor. 

The    chief   through    whom    came    the    Ne-gar-na-gar-ah,    is    not 


IROQUOIS    MYTHS   AND   LFCFXDS  1 73 

claimed  as  the  ancestor  of  any  special  nation,  but  is  acknowledged 
by  all  tribes  to  be  the  "  governor  "  of  the  medicine.  His  influence 
among  the  Indians  yet  endures  as  the  "  Doer  of  the  Good." 

Notwithstanding  his  vigilance,  this  chief  one  day  during  a  hunt, 
was  suddenly  overcome  with  exhaustion  and  fell  in  a  dead  stupor. 
At  this  moment  the  chief  of  a  hostile  nation  chanced  to  pass  by, 
and  lifting  his  stone  axe,  dealt  him  a  death  blow,  took  his  scalp  and 
fled  with  the  trophy  to  his  own  people. 

"  By  the  good  that  comes,"  as  the  red  men  say,  a  wolf  found  the 
dead  chief,  and  recognizing  him  as  the  friend  of  his  tribe,  gave  a 
piteous  death  cry  that  summoned  other  animals  and  birds  to  his  aid. 

A  bear,  hurrying  to  the  chief,  discovered  w^armth  in  the  body 
and  clasped  it  close  in  his  hairy  arms  and  commanded  life  to 
return. 

An  eagle  fanned  his  great  wings  above  the  chief's  head  and  sum- 
moned the  noon  air  to  bring  back  his  breath. 

A  swift  hawk  flew  to  the  camp  of  the  enemy  where  the  chief's 
scalp,  painted  with  red  blood  and  stretched  on  a  hoop,  was  fluttering 
from  a  pole  around  which  the  warriors  were  celebrating  a  victory 
dance.  The  quick  wings  and  keen  eyes  of  the  hawk  were  too  cunning 
for  the  flying  arrows  of  the  warriors.  With  one  swoop  he  seized 
the  scalp  in  his  beak,  softening  it  with  his  feathers  dipped  in  a 
gentle  stream,  he  carried  it  to  the  forest  doctors,  who  quickly 
restored  it  to  the  gaping  wound  on  the  chief's  head. 

In  the  council  held  by  these  forest  folk  it  was  determined  to 
compound  a  medicine  to  which  each  bird  and  beast  should  con- 
tribute some  vital  portion  of  its  own  body.  To  this  was  added 
curative  herbs,  and  then  the  mixture  was  administered  to  the  chief 
in  the  cup  of  an  acorn,  and  it  quickly  restored  him  to  life. 

The  legend  states  that  the  chief  persuaded  these  forest  doctors  to 
reveal  to  him  the  secret  of  this  wonderful  "  life  creator.  "  The  story 
of  his  night  journey  to  obtain  this  secret  is  the  foundation  of  the 
initiation  ceremony  of  the  Xe-gar-na-gar-ah  society. 

The  date  of  the  organization  of  the  order,  Indian  history  does 
not  tell.  But  it  has  existed  for  centuries  and  there  is  reason  to 
believe  that  as  far  as  is  possible  with  the  encroachments  of  the 
"  paleface  "  into  the  territories  of  the  red  man,  the  exercises  at  the 
conventions  today  are  conducted  according  to  the  primitive  rules 
of  its  origin,  and  the  seasons  at  which  these  gatherings  are  held 
are  the  same  among  all  the  North  American  Indian  nations  and 
the  watchwords  and  signs  are  recognized  everywhere.^ 

•  1  Medicine  societies  existed  among  most  Indian  tribes  but  they  were  not  uniform  in 
character  nor  did  they  usually  recognize  each  other. 


174  NEW    YORK    STATE    MUSEUM 

Legend  of  the  chiefs  initiation 

It  is  night,  a  night  of  darkness  impenetrable.  There  is  no  sound 
save  the  waterfall  and  the  river.  In  the  forest  the  chief,  patient 
and  listening,  is  waiting  for  the  sign  promised  him. 

Will  it  be  given? 

Yes.     Birds  and  beasts  do  not  He. 

The  chief  trusts  and  waits  until  a  strong  voice  that  has  come  out 
from  the  stillness  and  the  darkness  is  saying:  "  Hast  thou  cleansed 
thyself  from  mortal  guilt  and  impurity  ? ' ' 

The  chief  replies,  "  I  have." 

"  Hast  thou  ill  will  toward  any  of  thy  fellow  creatures?  " 

"  I  have  not." 

"  Wilt  thou  trust  and  obey  us,  keeping  thyself  always  chaste 
and  valorous?  " 

"  I  will." 

"  Wilt  thou  hold  this  power  with  which  we  endow  thee  for  thine 
own  people  only?  " 

"  I  will." 

"  Wilt  thou  endure  death  and  torture  in  its  cause?  " 

"I  will." 

"  Wilt  thou  vow  this  secret  never  to  be  revealed  save  at  thy 
death  hour?  " 

"  I  will." 

"  Thy  death  hour  will  be  made  known  to  thee,  thou  wilt  be  let 
to  choose  thy  successor,  and  at  the  end  of  thy  journe}^  thou  wilt  be 
rewarded  for  thy  faith  and  obedience!  " 

There  is  a  rustling  as  if  a  hurrying  wind  were  flying  through  the 
forest,  and  again  the  silence! 

Yet  in  the  darkness  something  glows,  flickers,  disappears,  re- 
turns, fans  sideways,  wings  to  and  fro  near  the  chief,  and  at  last 
fitfully  hovers  over  him,  as  a  whip-poor-will  witli  its  night  voice 
softly  sings,  "  Follow  me!  Follow  me!  " 

It  is  the  promised  sign.  The  winged  light  vanislies  and  tlie 
believing  chief  follows. 

On  and  on  through  stretches  of  tangles  that  test  his  endurance, 
through  the  shadowy  horrors  of  endless  swamps,  the  chief  is  guided 
by  the  voice  of  the  whip-poor-will,   "  Follow  me!     Follow  me!  " 

In  the  forest  depths  he  is  attended  by  all  the  night  folk  each  of 
whom  reveals  to  him  the  secret  of  the  portion  it  added  to  the 
medicine,  until  he  knows  each  of  its  elements.  His  trail  widens 
as  he  speeds  on  and  there  are  "  stations  "  where  he  is  permitted  to 


IROQUOIS    MYTHS   AND   LEGENDS  175 

rest.  At  these  moments  the  forest  folk  vanish  but  the  winged 
Hght  returns  to  cheer  him. 

He  thirsts:  an  invisible  bird,  bearing  the  night  dew  in  the  hollow 
between  its  wings,  brings  him  a  drink. 

He  hungers:  an  invisible  animal  brings  him  food  that  nourishes 
him. 

Thus  refreshed  he  wanders  on,  at  intervals,  until  he  reaches  a 
frowning  mountain  of  rocky  steeps  that  are  insurmountable  by 
human  will  or  skill. 

As  this  monster  mountain  threatens  the  chief  the  east  sky  seems 
nearer  to  him,  the  voice  of  the  whip-poor-will  grows  faint  and  at 
last  silent,  the  forest  folk  have  fled,  the  winged  light  does  not 
return,  yet  the  deserted  chief  believes  and  waits. 

At  last  in  the  distance  of  the  fair  skies  he  hears  the  screaming  of 
an  eagle.  He  is  suddenly  possessed  with  a  power  that  leads  him 
up  the  mountain,  where  he  finds  at  its  summit  nothing  but  rocks 
and  barrenness,  except  one  majestic  plant  that  stretches  its  leaves 
far  out  toward  the  east,  west,  south  and  north  skies. 

A  voice  directs  him  to  divide  the  plant  into  two  portions.  As 
he  cuts  it,  a  stream  of  blood  flows  from  the  wound  down  the  rock 
side.  A  substance  is  laid  in  his  hand  which  the  voice  bids  him 
hold  close  to  the  bleeding  plant  stalk,  whereupon,  the  prostrate 
plant  lifts  itself  and  its  wound  closes,  leaving  no  sign  to  tell  of  its 
bruise  save  a  seed  sheathed,  tasseled  and  golden.  This  is  the  maize 
or  wild  corn  plant.  In  this  manner  was  the  chief  endowed  with 
life's  great  restorer,  the  medicine,  the  Xe-gar-na-gar-ah. 

How  the  medicine  is  dispensed  today 

The  conventions  of  this  society  are  held  four  times  a  year ;  when 
the  deer  sheds  its  coat,  at  the  berry  moon,  when  the  corn  is  ripe 
and  in  midwinter. 

The  curative  handed  down  from  the  chief  is  held  by  one  medicine 
man  or  "  mystery  man  "  of  a  nation  or  league  of  nations,  and  at 
these  conventions  is  distributed  by  him  to  certain  bands  of  the 
order  who  are  entitled  to  use  it  for  the  people.  This  head  man 
holds  the  secret  of  compounding  the  restorer  until  his  death  warn- 
ing when  he  reveals  it  to  his  successor  whom  he  has  a  right  to 
choose.  It  is  told  that  "  he  who  holds  the  medicine  "  never  dies 
suddenly,  for,  as  the  red  men  say,  "  he  has  time  to  die." 

Tradition  says  that  when  the  medicine  is  exhausted  the  red 
man  will  disappear  from  the  earth.     It  is  a  fact  that  the  medicine 


1/6  NEW    YORK    STATE    MUSEUM 

is  very  scarce  among  the  eastern  Indians  and  that,  by  reason  of  the 
extermination  of  certain  animals  important  to  its  ingredients,  it 
will  be  nearly  impossible  to  replenish  the  stock.  The  passing  away 
and  total  annihilation  of  many  of  the  eastern  tribes  is  noted  by  the 
red  man  as  a  fulfilment  of  the  prophecy. 

The  first  chief  was  given  permission  to  kill  any  beast  or  bird 
from  whom  it  was  necessary  to  extract  the  life  principle  for  the 
medicine.  He  was  also  given  the  right  to  kill  in  the  hunt  for  food 
or  furs  to  cloth  his  body  any  of  the  medicine  beasts  or  birds  if  he 
would  first  ask  its  consent  and  pardon.  If  refused  he  could  not 
inflict  upon  it  a  death  wound  by  his  arrows  or  otherwise.  The 
true  medicine  man  still  abides  by  this  law.  Entire  secrecy  is 
imperative  in  this  organization.  If  revelation  is  made  of  its 
primal  important  secrets  the  penalty  is  swift  and  certain. 

Precautionar}^  measures  in  relation  to  cleansing  and  purifying 
the  body  are  rigidh^  observed  before  participating  in  its  conven- 
tions or  singing  for  the  benefit  of  the  sick.  The  indulgence  in  any 
sensual  appetite  destroys  the  "  charm  "  or  efticacy  of  the  medicine. 
The  sacred  song  is  usually  recited  by  one  chanter  who  visits  the 
different  tribal  medicine  bands  of  the  nation.  The  gentle  old 
chief  who  officiated  at  my  initiation  has  been  the  national  chanter 
of  the  Iroquois  League  for  47  years.  If  the  song  is  repeated  by 
an)^  one  without  the  knowledge  of  the  chanter,  it  is  expected  that 
evil  results  will  follow. 

When  "  called  "  to  administer  to  a  wounded  or  ill  person,  it  may 
happen  that  the  patient  fails  to  receive  full  recovery  by  one  visit 
of  the  society.  In  this  case,  as  the  "  medicine  "  does  not  solicit 
patients,  it  must  be  called  again  a  second  time  and  given  a  feast, 
when  the  patient  will  be  restored  to  health,  if  it  is  the  will  of  the 
Great  Spirit,  who  is  always  asked  to  guide  the  red  man  and  choose 
for  his  best  always. 

THE  SENECA  MEDICINE  LODGE 

MRS    converse's    STORY    OF    IIER    INITIATION  ^ 

"  Twenty-four  hours  before  the  berry  moon  first  hangs  her  horn 
in  the  night  sky."  This,  the  traditional  call  I  understood  when  I 
received  it  from  the   New  York  State   Iroquois  Ne-gar-na-gar-ah. 

A  day's  journey  by  rail,  48  hours  before  the  first  quarter  of  the 
June  moon,  brought  me  to  the  appointed  place,  the  comfortable 
farmhouse  of  an  Iroquois  chief. 

>From    'I  he  Republic,   St  Louis.  Mo..  Oct.  23.  1892. 


IROQUOIS    MYTHS    AND    LKCKXDS  17/ 

No  person  except  a  member  of  the  society  can  touch  any  article 
that  is  to  serve  in  its  ceremonies.  After  the  room,  in  which  the 
society  is  to  meet  is  prepared,  no  person  except  a  member  is  per- 
mitted to  enter  and  a  watcher  is  stationed  at  each  window  and 
door.  At  least  one  representative  of  each  of  the  clans  must  be 
present  to  form  a  quorum.  These  clans,  the  Wolf,  Bear,  Beaver, 
Turtle,  Deer,  Snipe,  Heron  and  Hawk  and  others  which  include 
all  the  animal  and  bird  inhabitants  common  at  one  time  to  all 
latitudes  between  southern  Canada  and  Louisiana,  represented 
the  procession  that  accompanied  the  chief  in  his  night  journey  to 
discover  the  secret  of  the  Ne-gar-na-gar-ah. 

At  certain  "  stages  "  in  the  ceremony  the  representatives  are 
required  to  give  the  voice  sign  of  their  clan  bird  or  animal,  thus 
signifying  that  it  has  entered  the  room. 

Although  the  Bear,  Wolf,  Hawk,  and  Eagle  were  prominent  in 
restoring  the  chief  to  life,  as  he  proceeded  on  his  journey  all  the 
nightfolk  of  the  forest  joined  him.  So,  in  the  celebration  of  the 
mysteries  of  the  Ne-gar-na-gar-ah,  all  these  clans  join  the  pro- 
cession. The  song  chanted  relates  the  story  of  the  night  travel, 
each  stanza  announcing  the  arrival  of  some  bird  or  beast. 

The  ceremony,  which  begins  at  9  p.  m.  in  winter  and  ic  p.  m.  in 
summer,  continues  all  night.  The  feast  is  served  before  dawn, 
and  the  members  depart  before  the  sun  rises.  The  song  is  chanted 
three  times  during  the  year,  June,  September  and  January.  On 
these  occasions  a  feast  is  given.  The  spring  and  fall  conventions 
are  held  for  the  benefit  of  the  sick.  If  at  any  time  a  member 
should,  by  dreams  or  otherwise,  have  a  premonition  of  danger 
coming  to  him  he  can  order  a  "  special  "  rrieetmg. 

Preparations 

Before  dawn  of  the  appointed  day  my  host,  the  Iroquois  chief, 
had  brought  from  the  forest  a  few  hemlock  logs,  which  he  deposits 
in  an  unoccupied  outshed  and  bars  the  door.  He  also  spreads 
leaves  of  Indian  tobacco  yet  wet  with  dew  under  the  stove  in  the 
summer-cooking  room. 

The  provisions  for  the  feast  consist  of  a  few  quarts  of  freshly 
gathered  w^ild  strawberries,  sugar  to  sweeten  the  "  strawberr}^ 
water,"  a  hog's  head  and  a  few  dozen  ears  of  flint  corn. 

When  these  are  put  in  place,  the  night  has  come  with  its  starless 
darkness,  the  members  are  assembling,  the  hemlock  logs  are 
kindled  to  a  blazing  fire  under  a  great  iron  kettle  and  the  hog's 
head  and  hulled  corn  begin  boihng.     This,  the  feast,  is  superin- 


178  NEW    YORK    STATE    MUSEUM 

tended  by  an  aged  matron,  wife  of  the  chanter.  I  offer  to  assist 
and  am  stirring  the  soup  with  a  large  ladle  when  a  chief  summons 
me  to  the  ceremony  and  I  follow  him.  In  the  room,  the  common 
winter  living  apartment  of  the  chief's  household,  about  2c  feet 
square,  the  members  are  seated  close  to  the  wall  on  benches  ar- 
ranged in  a  hollow  square;  in  the  center  are  a  large  stove  and  a 
table ;  on  the  latter  are  a  large  pail  and  a  dipper  for  the  strawberry 
water,  a  lot  of  small  parcels,  some  carefully  wrapped  in  cloth, 
others  in  strips  of  birch  and  elm  bark,  a  dozen  gourd  rattles,  two 
quaint  looking  flutes  and  a  small  oil  lamp  that  renders  the  corner 
shadows  darker  and  more  wierd  by  its  flickering. 

I  stand  at  the  door  unnoticed.  Were  it  not  for  my  knowledge 
of  the  customs  of  the  red  men  I  would  retreat. 

I  know  by  their  mute  language  that  they  are  discussing  me. 

I  know  that  they  will  give  me  a  sign  by  which  I  do  finally  enter 
the  room  and  take  the  seat  appointed  me  in  the  northeast  corner. 

The  initiation 

The  venerable  cnief  walks  to  the  table,  takes  a  Oox  and  passes 
it  to  all.  It  is  the  sacred  or  incense  tobacco  of  which  each  mem- 
ber receives  a  small  pipe  portion.  He  offers  me  a  new  clay  pipe 
and  lights  the  sacred  tobacco  with  the  punk  kindled  by  the  flint 
fire  and  whispers  to  me,  "  Smoke,  sister,  smoke!" 

As  I  receive  the  pipe  he  awaits  for  my  assent.  I  make  a  sign 
motion  with  the  pipe,  and,  raising  it  to  my  lips,  with  one  inhala- 
tion promise  and  declare  loyalty  forever  to  the  silences  of  the 
Ne-gar-na-gar-ah . 

After  my  vow  the  pipe  of  each  in  the  room,  including  those  of 
four  elderly  women,  is  lighted  by  the  chief,  who  carries  the  burning 
punk  in  his  hand;  thus  performing  the  rite  of  "  community  of 
friendship." 

During  the  smoking  the  legend  of  the  Ne-gar-na-gar-ah  is  related 
to  me  by  a  chief  of  the  Wolf  Clan  and  interpreted  by  my  host  who 
sits  by  my  side. 

After  a  wait  of  a  few  minutes  the  lamp  is  blown  out  and  all  is 
darkness.  I  sit  near  the  window,  but  I  can  not  see  the  lowest 
branch  of  the  apple  tree,  which,  blown  by  the  wind,  is  scratching  the 
panes  with  a  ghostly  touch.  The  hush  is  heavy  and  stifling. 
Can  there  be  around  me  twenty-five  people  in  this  dark  stillness? 
I  clasp  my  hands  together  with  a  pinching  clutch,  and  recall  the 
injunction  of  my  host  to  "  continually  remember  the  legend  of  the 
chief's  journey." 


IROOroIS    MYTHS    AND    LEGENDS 


179 


p.    .    ^.  «^  P         w»  o  " 


A  Mohawk  Medicine  Woman 

Courtesy  of  the  Metropolitan  Magazine 


l8o  NEW    YORK    STATE    MUSEUM 

I  remember  then  that  this  darkness  must  symbolize  the  awful 
night  that  came  upon  him. 

Sure  that  the  "  winged  "  hght  will  float  into  the  room  from 
some  place,  I  wink  my  eyes  wider  open,  and  at  last  see  a  faint  light 
where  the  table  stands.  Yes,  the  light  that  comes  and  goes  is 
clearly  defined.  I  know  that  there  is  nothing  supernatural  in  the 
ceremonies  of  the  Xe-gar-na-gar-ah  but  I  still  sit  and  wonder. 

My  host  whispers:     "  Watch,  they  have  uncovered  the  medicine." 

I  comprehend.  I  had  been  told  that  the  Ne-gar-na-gar-ah, 
possessed  of  certain  phosphorescent  elements,  would  emit  a  lumi- 
nous glow  when  first  exposed  to  the  air  and  darkness.  At  the 
same  instant  a  small  blaze  glows  from  the  top  of  the  stove.  By 
this  brighter  and  stronger  light  the  medicine  light  fades  away. 
Outlined  in  the  darkness  I  see  the  venerable  chanter  standing  by 
the  stove.  He  is  throwing  the  sacred  tobacco  on  the  blaze  and  in 
a  low  voice  is  saying:  "  Oh  thou,  the  Great  Spirit,  the  giver  of 
the  darkness  and  repose,  we  thank  thee  for  all  the  silences  of  the 
night."  This  invocation  is  followed  by  an  offering  of  gratitude, 
also  numerous  petitions  for  the  preservation  of  the  medicine,  the 
quick  recovery  of  any  to  whom  it  may  be  administered,  and  the 
spiritual  and  temporal  welfare  of  each  member  of  the  society. 
He  also  asks  of  each  life  that  may  be  preparing  to  fly  unasked  from 
some  human  body  to  remain  a  while  longer  and  not  go  until  the 
Great  Spirit  is  ready  and  invites  it.  At  the  end  of  each  sentence 
he  rests  and  throws  tobacco  on  the  flame  until  the  little  blaze  has 
expired  and  the  darkness  is  again  in  the  room.  Then  the  chief  in 
the  invitation  rite  requests  all  the  night  folk  of  the  forest,  including 
those  who  run  under  the  ground,  to  protect  us  on  our  journey  to 
the  morning.      The  chanter  then  recites  a  wierd  melody : 

The  darkness  song 

Ha  go  wa  nah  u  na 

Ha  go  way  nah  u  na  ha  ha  ha  go  way 

Ha  una  ha  na  ha  ah, 

Ha  go  way, 
Na  sa  ha  nee  ga  ha  do  wayhc  ah 
Ha  u  na  ha  ah  ha  go  way ! 

We  wait  in  the  darkness! 
Come,  all  ye  who  listen, 
Help  in  our  night  journey: 
Now  no  sun  is  shining; 
Now  no  star  is  glowing; 
Come  show  us  the  patliway: 


IROQUOIS    MYTHS   AND    LEGENDS  l8l 

The  night  is  not  friendly; 
She  closes  her  eyelids; 
The  moon  has  forgot  us, 
We  wait  in  the  darkness ! 

There  is  a  short  pause,  the  chiefs  take  their  rattles,  and  the  in- 
vitation song  begins,  the  chanter  singing  alone,  the  chiefs  softly 
shaking  their  rattles  in  rhythm  with  his  voice,  and  the  members  of 
the  clans  in  turn  responding  to  the  "  invitations  "  by  imitating  the 
call  or  cry  of  their  animal  totem. 

Preceding  this  song  the  cry  of  the  whip-poor-will,  the  bird  pro- 
tector that  guided  the  chief  on  his  journey,  is  wondrously  imitated 
by  the  flute  player. 

As  literally  as  possible  I  translate: 

The  invitation  song 

Ha  wa  ga  na  hoe 
Ha  wa  gah  nae 

Na  ho  oh  ha  na 

Ga  na  ho  hi-e-e-e-e-eh ! 

So  says  the  whip-poor-will 
Follow  me,  follow  me ! 
So  says  the  chief  to  him, 
Yes  I  will  follow  thee  I 

See  the  night  darkening ; 
The  shadows  are  hiding, 
No  light  to  follow  for. 
So  says  the  waterfall, 
So  sings  the  river  voice ! 

Someone  is  nearing  me, 
Soft  he  comes  creeping  here, 
Two  eyes  glare  close  to  me, 
Lighting  the  forest  path — 
Hear  how  his  breath  blow^s  by! 

Fol-low  me,  fol-low  me, — 
So  sings  the  whip-poor-will ! 
Yes  I  am  following, — 
So  the  chief  answers  him. 

Cries  announce  that  the  A\  olf  and  his  mate  have  entered  the  room. 

Here  there  is  a  rest  interval;    the  lamp  is  lighted,  the  sweet 

strawberry  water  is  passed,  pipes  are  smoked  and  the  conversarion 


1 82  NEW    YORK    STATE    MUSEUM 

is  carried  on  in  whispers  for  about  20  minutes;    afterward  again 
the  darkness  and  the  song  continue: 

Hark,  the  trees  bending  low, 
Something  is  breaking  them. 
Not  the  strong  north  wind's  hand, 
Something  stalks  broad  and  swift. 
Snuffing  and  panting  loud! 

Hark!     How  the  tangles  break! 
Fearless  the  footfalls  pass. 
Strong  trees  stretch  far  apart. 
Great  horns  dividing  them. 
(Whip-poor-will  chorus) 

The   Buck   and   Doe,   with   cries  enter  the  room;  another   rest 
interval,  with  smoking  and  drinking. 
The  song  continues: 

How  the  cold  shivers  me ! 
No  snow  is  .falling  now, 
Where  does  the  sun's  fire  hide? 
Something  comes  roaring  loud 
Swift  footed  warning  me ! 

Its  breath  blinds  the  night  e3xs. 

Like  rainy  vapor  falls ! 

Now  it  walks  close  to  me, 

Warming  and  coaxing  me, 

Where  the  black  forest  frowns. 

(Whip-poor-will  chorus)  J,i>^ 

The  Bear  and  his  mate  have  come  and  after  a  rest  interval  the 
song  goes  on: 

How  the  wind  travels  now, 
No  one  dares  run  with  it. 
Great  trees  bend  low  to  it, 
Rivers  fight  back  to  it. 
Roaring  and  splashing  it ! 

Hear  its  wings  flapping  strong 
Far  in  the  hidden  skies ! 
Swift  it  flies  northward  high. 
Whistling  and  calling  loud, 
Hunting  its  running  prey! 


IROQUOIS    MYTHS   AND    LKGENDS  1 83 

The  Hawk  and  its  mate  are  announced.  Although  these  four 
attendants  mentioned  in  the  journey  legend  are  the  royal  guests  of 
the  society,  3"et  the  song  continues  with  its  intervals  of  rest  until 
all  the  forest  folk  announce  their  arrival. 

There  are  also  rites  that  symbolize  the  dangers  of  the  forest 
tangles  and  swampy  horrors.  Through  these  I  am  taken,  yet 
guided  by  the  whip-poor-will  return  safely  to  my  seat.  By  the 
legend  the  Eagle  must  dismiss  the  meeting.  His  coming  which  is 
imitated  on  the  small  flute  announces  the  day.  The  cold  gray  light 
of  dawn  steals  into  the  room  as  this,  the  final  stanza,  in  the  chorus 
which  we  all  join,  is  chanted: 

The  Eagle  Song 

Deep  the  dew  water  falls 
No  one  comes  close  to  me ! 
Where  are  you  whip-poor-will? 
Why  am  I  waiting  now 
Calling  3^our  voice  again? 

Screaming  the  night  away. 
With  his  great  wing  feathers 
Swooping  the  darkness  up ; 
I  hear  the  Eagle  bird 
Pulling  the  blanket  back 
Oft  from  the  eastern  sky! 

How  swift  he  flies  bearing  the  sun  to  the  morning. 
See  how  he  sits  down  in  the  trails  of  the  east  sky ! 
Whip-poor-will,  Whip-poor-will,  no  more  I  follow  thee! 
When  the  night  comes  again,  wilt  thou  say  "  Follow  me"  ? 

The  singing  ends  and  the  matrons  bring  in  the  kettles  of  soup  and 
distribute  it  to  all.  '^ 

A  few  words  in  which  I  thank  my  Indian  friends  for  consenting 
that  I  may  hereafter  "  sit  "  with  them  and  their  friendly  repHes 
fill  the  moments  that  are  swiftly  bringing  the  day.  It  is  the  law 
that  the  sun  shall  not  see  us  separate. 

As  I  stand  in  the  farmhouse  door  and  hear  the  rumble  of  wheels 
grow  faint  and  fainter,  the  sun  casts  a  foreglow  of  its  coming  in 
the  east  sky,  and  the  night  seems  a  dream  and  it  is  difficult  to 
realize  that  it  has  made  me  a  member  of  the  most  ancient  order  of 
North  American  Indians. 


184  NEW    YORK    STATE    MUSEUM 


APPENDIX  A 

ESQUIRE  JOHNSON'S  ACCOUNT  OF  THE  ORIGIN  OF  GOOD  AND  EVIL 
AS  IT  WAS  TOLD  HIM  BY  THE  OLD  MEN^ 

The  old  times  among  the  Non-do-wat-gaah 

Dated,  Oct.  25,  1875 

When  there  was  yet  no  land,  but  all  was  one  extensive  lake  there 
were  multitudes  of  ducks  and  geese,  one,  Gwi-yuh-gee,  looked  up  and 
saw  something  dark  in  the  sk}^  above  them,  and  called  out  to  the 
rest  that  something  Avas  coming  down  to  the  earth.  He  immedi- 
ately called  a  council  of  the  waterfowls  as  to  what  they  should  do 
for  a  place  for  the  being,  whoever  she  might  be,  to  rest  upon.  One 
duck  offered  to  dive  to  see  if  there  might  be  some  bottom  to  their 
lake  which  might  be  brought  up  for  that  purpose.  After  some  time 
she  came  up  but  was  dead,  the  struggle  having  been  too  great  for 
her  strength.  She  shot  up  into  the  air  and  dropped  back  lifeless 
to  the  surface  of  the  Avater.^  Several  others  made  the  attempt  with 
like  results  until  at  last  a  muskrat  made  the  attempt  in  a  like 
manner  and  came  up  dead  but  with  a  little  earth  in  his  claw  which 
when  the  others  saw  they  commenced  their  efforts  anew  and  many 
were  successful  in  bringing  up  a  small  quantity  which  they  placed, 
at  the  suggestion  of  their  chief,  on  the  back  of  an  immense  turtle 
who  was  willing  to  become  the  foundation  of  an  island  for  them. 

At  length  the  dark  object  which  was  all  this  time  becoming  plainer 
to  their  vision,  reached  their  view,  reached  the  island  and  was  found 
to  be  a  woman  with  child.  The  waterfowls  received  her  and  pro- 
vided for  her  wants,  feeding  her  with  crabs  and  other  small  fish  to 
keep  her  alive.  When  the  woman  was  taken  in  labor,  they  discovered 
that  there  were  twins  and  that  they  were  already  endowed  with 
the  gift  of  speech,  and  were  heard  to  converse  together.  One 
declared  that  he  thought  he  saw  a  hght  under  his  mother's  arm, 
which  he  thought  must  be  the  way  of  egress  into  the  world.  The 
other  said  no,  that  he  felt  attracted  in  the  opposite  direction.  But 
one  at  last  burst  through  his  mother's  side  which  caused  her  death 
immediately,  while  the  other  was  born  the  natural  way.  The  last 
born  was  God,  the  first  was  the  Devil. 

God  immediately  said,  "  I  will  take  my  mother's  face  and  make 
the  sun,  and  her  bright  and  beautiful  eyes  shall  give  light  to  the 
whole  world.     Of  lier  body  and  limbs  I  will  make  the  moon  to  give 


*■  Verbatim  from  a  manuscript  by  Mrs  Asher  Wright. 

'  The  duck's  name  Gwi-yuh-gee,  means  "shot  up  out  of  the  water." 


IROQUOIS    MYTHS   AND    LEGENDS  1 85 

light  by  night  on  the  earth"  and  the  light  of  day  was  there  estab- 
lished and  also  the  light  of  the  moon  at  night.  Then  began  to  grow 
upon  the  earth  grass  and  flowers  and  trees  and  grains  and  vege- 
tables for  food  for  men  and  animals. 

After  some  time  God  met  his  brother  the  Devil  on  the  shore  of 
the  island  and  having  discovered  that  he  was  intent  on  spoiling 
everything  he  made,  he  rebuked  him  sharply  and  told  him  he  must 
stop  doing  mischief  and  not  spoil  his  work  any  more.  The  Devil 
answered  that  he  had  a  right  to  control  things  as  well  as  he,  that  he 
could  make  wise  things  too.  God  said,  "  Well,  try  then  now,  and  let 
me  see  if  you  can  make  a  dish  which  will  be  useful."  The  Devil  went 
to  work  and  did  it  very  well  but  when  he  put  water  in  it  it  fell  to 
pieces  and  was  useless.  God  then  took  the  sand  on  the  shore  and 
formed  a  dish  and  took  it  and  dipped  water  and  set  it  down  and  it 
was  whole  and  useful. 

APPENDIX  B 
THE  STONE  GIANTS^ 

As  God  was  walking  about  on  earth  and  taking  care  of  the  things 
he  had  made,  he  met  a  company  of  people  whom  he  accosted  in  a 
friendly  way  and  asked  them  who  was  their  master  and  where  they 
were  going  and  what  was  their  business.  They  said  that  they  were  in- 
dependent and  that  they  were  going  to  find  some  people  who  lived 
over  that  way  and  were  going  to  kill  them  and  eat  them.  God  told 
them  that  they  had  better  not  go,  that  they  might  get  killed  them- 
selves, but  they  persisted  in  going  on.  As  soon  as  the}^  were  out  of 
sight  he  took  some  coal  and  blackened  his  face  and  took  a  long  circuit 
and  ran  with  great  speed  to  a  place  where  he  thought  he  could 
intercept  them.  He  broke  down  an  oh-so-ah  tree  and  carried  it  for 
a  club.  When  he  met  them  he  gave  them  battle  and  killed  all  but 
two,  who  ran  away.  God  took  the  same  path  back  to  where  he  met 
them  and  having  washed  off  the  crock  from  his  face  he  stood 
waiting  their  approach.  He  said,  "Well,  what  luck  did  you  have?  " 
They  said,  "We  are  all  dead  but  us  two."  "  That's  what  I  told  you,  " 
he  said.  The  people  were  clothed  in  garments  of  stone  and  were 
called  Ga-nos-gwah. 

APPENDIX  C 

THE  DE-0-HA-KO  2 

Spirits  of  the  Corn,  Beans  and  Squash 
These  plants  are  considered  special  gifts  from  the  Great  Spirit 
to  the  red  man,  and  the  welfare  of  each  is  intrusted  to  an  individual 

*  Verbatim  from  manuscript  of  Mrs  .\.  Wright's  interview  with  Chief  Esquire  Johnson. 
^  From  Mrs  Converse's  manuscript  notes. 


1 86  NEW    YORK    STATE    MUSEUM 

guardian,  one  of  the  three  spirit  sisters,  daughters  of  the  Earth, 
the  "  Great  Mother  "  of  the  Iroquois.  The  beans,  corn  and  squash 
were,  in  the  "  old  time,"  planted  together  in  one  hill  and  it  was 
therefore  consistent  that  their  protectors  should  dwell  in  peaceful 
community.  These  chaste  maidens  are  possessed  of  great  beauty 
and  unswerving  fidelity.  Ever  watchful  in  their  guardianship, 
clothed  in  the  leaves  of  their  respective  plants  and  friendly  with 
the  dews,  at  nightfall  in  the  growing  time  the}''  solicit  their  moisture 
to  refresh  and  invigorate  the  fields  over  w^hich  they  preside,  pro- 
tecting them  from  blight  and  the  infection  of  creatures  that  might 
corrupt  the  ripening.  These  gentle  defenders  have  no  individual 
names  and  are  known  only  as  the  De-o-ha-ko. 

There  is  a  legend  that  the  corn  once  grew  spontaneously  and 
abundant  and  that  its  grain  was  heavy  with  rich  oil,  but  the  "  Evil 
Minded,"  envious  of  the  goodness  of  the  Great  Spirit  in  this  gift  to 
his  people  and  having  a  limited  power  to  destroy,  one  night  de- 
tained the  Spirit  of  the  Corn  while  he  sent  forth  one  of  his  emis- 
saries who  cast  a  blight  over  the  corn.  From  that  time  the  result 
has  been  apparent,  the  corn  yielding  less  abundant  and  being 
more  difficult  to  cultivate.  Since  this  fatal  blight  and  captivity, 
the  Spirit  of  the  Corn  has  been  compelled  to  hold  her  vigils  alone 
in  the  fields  w^here  the  corn  now  grows,  separated  from  its  sister 
plants.  In  her  loneliness  she  dare  not  leave  her  charge  to  seek  the 
dews,  hence  the  droughts;  but  the  pitying  dews  frequently  visit 
her,  refreshing  the  fields  and  comforting  her  in  her  solitude. 

In  the  winds  that  moan  through  the  rustling  corn  leaves,  the 
red  man  hears  the  voice  of  the  Spirit  of  the  Corn  who,  in  her  love 
for  him,  bewails  her  blighted  fruit  fulness. 

The  conception  of  He-no,  Ga-oh,  and  the  De-o-ha-ko  is,  to  a 
degree,  similar  to  that  of  Jupiter,  Aeolis,  and  Ceres  of  the  Greeks; 
yet  the  red  man,  believing  these  myth  guardians  of  nature  to  be 
subject  to  the  one  Supreme  Ruler,  the  creator  of  man  and  the  source 
of  all  good,  reached  a  more  definite  conclusion  respecting  the  ex- 
istence of  a  Deity  and  entitled  him  to  a  supreme  religion  of  purity 
and  dignity. 


IROQUOIS    MYTHS   AND    LEGENDS  1 87 


APPENDIX  D 


I 


THE  LEGENDARY  ORIGIN  OF  WAMPUM^ 

Among  Mrs  Converse's  correspondence  I  find  the  following  letter  from 
General  Parker.      It  is  evidently  a  reply  to  one  of  her  inquiries,   editor 

New  York,  July  9,  1885 
Yours  of  the  8th  received.  There  are  several  legendary  tales 
concerning  wampum  floating  confusedly  through  my  brain,  and 
belonging  to  various  Indian  tribes,  but  you  desire  the  Iroquois 
general  legend.  I  use  the  word  general  because  each  tribe  has 
tales  of  its  own  varying  from  the  general  one,  related  in  rehearsing 
the  origin  of  the  great  league.  It  is  very  simple  and  is  told  as 
follows. 

Hy-ent-wat-ha,  an  Onondaga,  failing  to  enlist  To-do-do-ha,  also 
Onondaga,  as  an  associate  to  perfect  the  league  left  the  council 
fire,  which  had  been  evoked  by  his  persuasions,  and  journeyed 
toward  the  rising  sun  and  thus  journeying  he  came  to  a  beautiful 
lake  (supposed  to  be  the  Oneida)  which  he  was  compelled  to  cross 
in  a  canoe.  In  passing  over  the  lake  he  noticed  that  the  blades  of 
his  paddles  brought  up  from  the  bottom  quantities  of  white  and 
purple  shells.  Upon  landing,  he  further  observed  that  the  shores 
were  lined  with  a  great  abundance  of  them.  I  am  not  conchologist 
enough  to  designate  what  species  of  moUusks  these  shells  belonged 
to  but  they  were  gasteropodous. 

Hy-ent-wat-ha,  being  a  wise  man,  at  once  bethought  him  how 
to  use  these  shells  to  advantage.  So  he  gathered  a  large  quantity, 
filling  his  traveling  pouches,  and  in  the  occasional  rests  of  his 
journeyings  he  made  a  belt  out  of  the  shells  representing  a  pic- 
torial history  of  the  league.  The  foundation  of  the  belt  was  white 
and  the  pictorials  purple.  There  stood  the  five  cantons  and  the 
five  brothers  in  front  with  joined  hands  in  token  of  brotherly 
union.  He  also  made  a  large  number  of  strings,  each  string  repre- 
senting some  law  or  fundamental  principle  of  the  league.  Before 
reaching  the  country  of  the  ^lohawks,  the  keepers  of  the  western 
door  at  Albany,  he  had  every  idea  and  principle  of  the  league  per- 
fectly formulated  in  these  belts  and  strings.  Thus  he  reached  the 
Mohawk  country  armed,  we  may  say,  cap-a-pie  with  every  idea, 
principle  and  ceremony  required  for  a  perfect  league  of  w41d,  un- 


1  This  legend  was  published  in  a  small  handbook  issued  by  the  Regents  at  the  ceremony 
of  the  passing  of  the  wampum  belts  to  the  State  in  1898. 


1 88  NEW    YORK    STATE    MUSEUM 

tutored  Indian  tribes.  Reaching  a  Mohawk  village,  or  cantonment, 
he  camped  on  the  outskirts  thereof.  He  was  discovered  and 
noted  as  a  stranger,  and  though  informally  invited  by  individual 
Indians  to  partake  of  their  hospitality,  he  silently  and  invariably 
declined.  His  strange  conduct  was  observed.  It  was  surmised 
that  he  w^as  queer  though  harmless.^  He  -was  noticed  to  be  always 
talking  about  something,  and  constantly  handling  belts  and  strings 
made  of  curious  white  and  purple  shells.  The  head  men  of  the 
village  ordered  strict  watch  to  be  kept  over  his  every  movement, 
and  every  word  he  uttered  to  be  carefully  and  strictly  noted,  so 
that  it  might  be  determined  what  kind  of  a  man  he  was.  It  was 
ascertained  that  these  belts  and  strings  of  shells  related  to  some 
sort  of  a  league,  its  principles,  its  laws  and  ceremonial  observances, 
also  that  with  certain  belts  and  strings  he  had  formulated  a  tribal, 
or  international  code  of  etiquette,  a  conventional  decorum  to  be 
observed  towards  each  other  or  their  representatives. 

All  this  being  duly  and  fully  reported  to  the  head  man  or  patri- 
arch of  the  village,  he  properly  apprehended  that  the  stranger  was 
no  ordinary  person,  and  determined  to  invite  and  receive  him  as 
his  guest,  and  being  already  informed  as  to  the  observance  required 
to  invite  and  receive  distinguished  guests,  he  sent  a  special  mes- 
senger to  the  stranger  asking  him  for  the  loan  of  certain  of  his  shell 
belts  and  strings.  Having  obtained  them,  with  all  the  exacted 
observances,  he  formally  invited  and  received  the  stranger  into 
his  lodge.  He  gave  him  the  place  of  honor,  seating  him  upon  a 
throne  of  skins,  similar  to  his  own.  He  informed  the  stranger 
that  he  w^as  to  be  his  brother,  that  they  were  to  have  equal  rights 
to  everything  in  the  lodge  and  that  equal  respect  should  be  paid 
by  the  people  to  both,  and  that  they  should  jointly  govern  the 
people. 

This  much  pleased  Hy-ent-wat-ha  and  he  accepted  the  proffered 
contract  in  the  same  spirit,  which  to  him  seemed  to  govern  the 
tender.  But  to  the  extreme  mortification  of  Hy-ent-wat-ha  no 
inquiry  was  made  of  him  as  to  whom  he  might  be,  who  his  people 
were  and  where  and  on  what  mission  he  was  bent.  He  complained 
to  his  brother  of  this  neglect  and  told  him  it  was  his  (the  brother's) 
duty  to  send  out  runners  to  look  for  the  smoke  arising  from  the 
camp  fires  of  his  people  and  finding  them  to  go  in  and  ascertain 
the  news.    The  brother  (he  is  called  brother,  for  he  is  yet  not  named) 


^  His  strange  conduct  may  have  given  rise  to  one  of  the  translations  of  his  name,    He 
who  seeks  his  mind  knowing  where  to  find  it. 


IROQUOIS    MYTHS   AND    LFCKNDS  189 

apologized  for  his  stupid  neglect  and  at  once  sent  a  deputation 
westward  in  search  of  the  home  of  Hy-ent-wat-ha  and  his  people. 

For  a  while  things  went  smoothly  with  Hy-ent-wat-ha.  The 
compact  announced  by  the  brother  was  strictly  and  faithfully 
kept,  but  after  a  time  and  while  the  delegation  was  yet  absent, 
a  party  of  some  special  friends  came  to  visit  the  brother.  Sitting 
room  to  accommodate  all  the  party  was  scarce,  but  some  room 
could  be  made  if  Hy-ent-wat-ha  would  give  up  his  place.  Accord- 
ingly the  brother  asked  him  to  vacate  his  place  in  front  and  take 
a  place  behind  him.  This  of  course  was  a  breach  of  the  compact 
though  unwittingly  committed.  Hence,  as  soon  as  Hy-ent-wat-ha 
could  gather  his  personal  effects,  he  left  the  lodge  and  reoccupied 
his  abandoned  camp,  on  the  outskirts  of  the  village.  The  brother 
sent  to  know  the  cause  of  this  abandonment  and  on  being  told, 
made  the  most  ample  apologies  and  Hy-ent-wat-ha  returned  to 
the  lodge.  The  compact  was  never  again  broken  and  they  remained 
brothers  indeed. 

The  prospecting  deputation  now  returned  and  reported  that  on 
journeying  westward  they  had  perceived  a  column  of  smoke  rising 
from  the  earth  till  its  head  seemed  to  pierce  the  heavens.  They 
had  proceeded  to  its  base  and  there  found  a  large  concourse  of 
people,  who  announced  that  they  had  been  called  together  by  a 
great  and  wise  man  who  had  mysteriously  disappeared  and  they 
were  waiting  for  his  return  to  tell  them  what  they  should  do. 
That  they  were  ruled  b}^  a  wicked  monster  in  the  form  of  a  man, 
whose  name  was  To-do-do-ha,  whose  hair  was  a  tangled  mass  of 
hissing  serpents.  AVhenever  this  human  monster  turned  his  gaze 
upon  others,  they  were  invariably  turned  into  stone.  All  of  the 
people,  including  the  snaky  monster,  were  anxious  for  the  return 
of  the  man  who  was  last  seen  making  his  way  eastward. 

Hy-ent-wat-ha  then  explained  that  it  was  he  who  had  called  the 
people  together  for  the  purpose  of  organizing  the  Indians  into  one 
great  family  and  establishing  a  perpetual  peace  among  them; 
that  the  snaky  headed  chief  had  objected  because  he  would  be 
shorn  of  his  great  influence  and  demoniac  powers.  But  that  as 
the  council  fire  which  he  had  kindled  from  the  red  willow  was  still 
burning,  it  was  plainly  his  duty  to  return  and  complete  his  task. 
But  he  could  not  do  it  alone.  He  must  have  help  and  his  brother 
must  be  the  helper.  He  therefore  named  him  Da-ga-ee-oga  meaning 
the  word  between,  implying  a  speaker.  That  is,  Hy-ent-wat-ha 
was  to  do  the  work  and  his  brother  the  necessary  speaking  and 


IpO  NEW    YORK    STATE    MUSEUM 

talking.     At  the  same  time  Hy-ent-wat-ha  instructed  his  brother 
in  all  the  ceremonials  and  language  of  the  belts  and  the  strings. 

The  shells  have  since  been  called  wampums.  Hy-ent-wat-ha 
made  the  white  shells  emblematic  of  peace  and  the  purple  of 
mourning  and  war.  The  two  colors  combined  were  used  in  record- 
ing their  laws  and  councils.  It  may  be  said  that  Hy-ent-wat-ha 
consecrated  the  little  shells  to  certain  specific  uses  which  the 
Indians  generalh^  have  observed  ever  since. 

[Signed]     Do-xe-ha-ga-wa 

The  Wolf 


INDEX 


Abrams,  Chauncey,  portrait,  24. 
Adirondacks,    wars    with    Iroquois, 

128,  129. 
Adoption,  different  from  honorary 

naming,  19;   rare  custom,  20. 
Ahneah,  Rose  P"lower,  82. 
Algonquin  and  Wannutha,  124-27. 
Allegany  Senecas,  reservation,  size, 

130. 
Anda,  Day,  48. 
Animals  and  birds,  35-36. 
Ataensic,  the  Sky  Woman,  31,  33- 

34. 
Athletes,  Iroquois,  130. 

Bald  Eagle,  69. 

Bat,  82. 

Beans,  spirit  of,   185-86. 

Bear,  celestial,  57-59. 

Bear,  how  he  lost  his  tail,  123-24. 

Berry   dances,    106. 

Bird    dance,    origin    of,    69-73. 

Birds,  35-36. 

Canoe    (new  moon),  48. 
Cattaraugus     Senecas,     abandoned 

tribal  law,  129;  reservation,  size, 

130. 
Cayugas,  union  with  Senecas,   128; 

an      independent      nation,       128; 

sachemships,     129;     no     separate 

reservation,    130;   separated   from 

Senecas,    139. 
Civil  War,   Iroquois  furnished   162 

soldiers  and  sailors  for,  130. 
Clans,  original,  130. 
Conover,   George   S.,   Indian   name, 

19- 

Converse,     Frank     Buchanan,     16; 

clan  adoption,  22;  death,  28. 
Converse,    Mrs    Harriet    Maxwell, 

biography,     14-30;     portrait,     18; 

adoption   ceremony,   19;   national 


adoption,  22;  confirmed  a  Chief  of 
the  Six  Nations,  25;  death,  29; 
story  of  her  initiation  into  the 
Seneca  Medicine  Lodge,  176-83. 

Corn,  spirit  of,  63-66,  185-86;  draw- 
ing, 65. 

Cornplanter,  Chief  E.,  Origin  of 
the  Little  Water  Medicine  So- 
ciety,  150^56;  portrait,  93. 

Creation,  myth  of,  31-36. 

Crow,  63-66. 

Dagaeeoga,  the  word  between,  189. 

Daganoweda,  founder  of  the 
League  of  the  Iroquois,  139. 

Dajoji,  the  Panther,  38. 

Dances,   134. 

Dancing  Stars,  53-54- 

Dark  Dancers,   102. 

Darkness,  35. 

Day,  48. 

Dayodadogowa,  36. 

Death,  angel  of,  51. 

Death  dance,  81-84. 

Dehohniot,  the  Evil  Soul  Gatherer, 
51-52. 

Deiodasondaikon,  thick  night,  35. 

Deohako,  64,   185-86. 

Deoniot,  51. 

Dew  Eagle,  45-47;  drawing,  46. 

Dewando,  79. 

Dewey,  [Nlelvil,  letter  to  ]Mrs  Con- 
verse, 27. 

Djaswendo,  57. 

Donehagawa,  the  Wolf,   190. 

Donyondo,  the  Bald  Eagle,  69. 

Doyadano,  34. 

Dream  Fast,  107-10. 

Dreams,  influence  upon  primitive 
minds,  94. 

Dust  Fan,  illus.,  141. 

Dwarf   People,   10 1-7. 


191 


192 


NEW    YORK    STATE    MUSEUM 


Eagentci,  31. 

Eagle  Society,  69;  calumet  fans, 
drawing,  T2>- 

Endekadakwa,   Sun,  34. 

Evil,  spirit  of,  31,  34,  36,  47,  63. 

Evil,  Johnson's  account  of  the  ori- 
gin of,  184-85. 

Evil  Soul  Gatherer,  51-52. 

Face  in   the   water,  81-84. 

False   Faces,  74-78. 

Fire  Beast,  ^iZ- 

Fire  Spirit,  45. 

Fish,    the,    1 14-16. 

Flame  Bearers,  45. 

Flying  Heads,  79-81. 

Flying    squirrel,    how    he    won    his 

wings,   118-23. 
Folklore,     methods     of    recording, 

11-13. 
Frog,  how  he  lost  his  teeth,  118-23. 
Frost  Spirit,  drawing,  97. 
Furniss,     Maj.     Fred     H.,     Indian 

name,  19. 

Gadojih,  the  Golden  Eagle,  69-72. 
Gadowaas,  His  Star  Belt,  56-57. 
Gagaah,  the   Crow,  63-66. 
Gahasheindyetha,  Fire  Beast,  ZZ- 
Gahonga    of   the   rocks   and   rivers, 

lOI. 

Gajisonda,  60. 

Gandayah  of  the  fruits  and  grains, 

loi,   105-7. 
Ganegwae,  69. 
Ganiodaiio,  z^. 
Ganiuskwa,  Stone  Giant,  22. 
Ganosgwah,   185. 
Ganundase,   22. 
Ganundowa   mountain,   112. 
Ganusquah,  the  Stone  Giants,  74-78. 
Gaoh,    Spirit   of   the    Winds,    36-38, 

45,  47,  48,  63. 
Gaonouh,  new  moon,  48. 
Gaoyadeheioodio,    good    sky    path, 

56. 
Gaoyagc,   Sky   Place,  57. 
Gashodeeto,  51. 
Gauwidinc,  Winter,  96-ioT. 
Gayaneshaoh,   Bearer   of   the    T>aw, 

19. 


Gayewas,  the  Fish,   1 14-16. 

Gendenwitha,  63. 

Gidanoneh,     the     Indian     ]\Iaiden, 

1 14-16. 
Gogonsa,  the  False  Faces,  74-78. 
Gohay,  Spring,  96-101. 
Gohone,  Winter,  48. 
Golden   Eagle,   69-72. 
Good,  spirit  of,  31,  32,  34,  36,  47,  63. 
Good   and   evil,  Johnson's   account 

of  the  origin  of,  184-85. 
Gotgont,  89-92. 
Great    Spirit,     132;     an    x\lgonquian 

term,  2)^. 
Guards  of  the  Little  Waters,  22. 
Gunnodoyah,  Thunder  Boy,  42-45. 
Gustahote,  Spirit  of  the  Rock,  66- 

69. 
Gwiyee,   90. 
Gwiyuhgee,  184. 
Gyantwaka,  29. 

Hadawasano,  57. 
Hadencnodaon,  42. 
Hahgwehdaetgah,    Spirit    of    Evil, 

31,  34,  35,  Z^,  47,  63. 
Hahgwehdiyu,  Spirit    of    Good,    31, 

34,  36,  47,  63. 
Hahnigoeyoo,    Good    ]\Iind,    32. 
Hahnunah,  the  Turtle,  31,  2)Z- 
Haienonis,  Music  Maker,  22. 
Hainonis,  53. 

Hajanoh,  the  Brave  Boy,  1 12-14. 
Hanisseono,  32. 
Happy  hunting  ground,  57. 
Harvest,  spirit  of,  mask  represent- 
ing, 74- 
Hato,  Spirit  of  Winter,  96. 
Hawenniyu,  He  Who  Governs,  32. 
Hejeno,  Brave   Boy,   15. 
Heno,  the  Thunderer,  39-42,  45,  47, 

48;  drawing,  41. 
Hiawatha,   tt8,   \^y. 
Ilino,  sec  Heno. 
Ilodenosaunee    or    People    of    the 

Long  House,  128-35. 
Hodianokda  Hediohc,  Our  Creator, 

32. 
Hondosa,  124. 
HonolitcinoKgah.    the    Guardians    of 

the   Little  Waters,  T49-76. 


INDEX    TO    1R(J()U()1S     MV'lllS    AM)    I.EGMNUS 


^93 


]  loiioiuliont,       the       Company       of 

l'"ailh   Keepers,  84,  106. 
Hosto,  57. 
Howetaho,   57. 
Hunter,  60. 

Hunter  Vulture,  69-72. 
Hutehinson,     Charles     H.,     Indian 

name,  19. 
Hyentwatha,  118,   187. 
Hywesaus,  Seeker  of  History,  19. 

Indian  museum,  27. 

Indian   summer,  4^-51. 

loskeha,    White   One,   34. 

Iroquois,  128-35;  athletes,  130;  con- 
federacy, formation,  118,  129; 
folklore,  9-1 1;  number,  130;  re- 
ligious conceptions,  131;  fur- 
nished 162  soldiers  and  sailors 
for  the  Civil  War,  130;  trades 
and  professions,  131. 

Jadigohsashooh,  yj. 
Jegi^-ahgohoanoh,   the    Bird   dance, 

69^73. 
Jihenyah,  Sky  Witches,  53-54. 
Jijogweh,     the    Witch    Water    Gull. 

87-89. 
Jisgoga,  the  Robin,  107-10. 
Jodikwado,  43. 
Jogaoh,   loi. 
Johnson's  account  of  the  origin  of 

good  and  evil.   184-85. 
Jonaenda,  60. 
Jones,   \¥illiam,    19. 
Jonisgyont,  the   Squirrel,   118-23. 
Joondooh,   19. 
Jowiis,  69. 

Kaistowanea,  the  Two-headed  Ser- 
pent, 1 12-14. 

Kelly,  James,  Indian  name,  22. 

Keppler,  Joseph,  election  as  suc- 
cessor of  Mrs  Converse,  29. 

Konearawneh,  the  Flying  Heads, 
79-81. 

Lacrosse,  origin  of  game,  145-48. 
La  Forte,  Daniel,  portrait,  25. 
League  of  the  Iroquois,  118,  129. 
Legends  and  traditions,  8-9. 


Lightning  struck  trees,  40. 

Listeners,  45. 

Little  Water  Medicine  Society, 
149-83- 

Lodge  dance  of  the  Fagles,  draw- 
ing, 71- 

Masks,  74-78;  representing  Ganusk- 
wa,  drawing,  jy,  representing 
Spirit    of    the    Harvest,    drawing, 

74- 
Maxwell,      Alexander,      biography, 

14-15- 

Maxwell,  Guy,  15. 

Maxwell,  Thomas,  15-16. 

Medicine  Lodge,  134,   176-83. 

Medicine  masks,  78. 

Medicine  rattle  presented  to  ]Mrs 
Converse,  illus.,  164. 

Medicine  society,  149-83. 

Milky  W\ay,  56-57. 

Mohawk  medicine  woman,  illus., 
179. 

Mohawks,  first  settlement,  128; 
sachemships,  129;  left  the  league, 
129;  announced  exclusive  proprie- 
torship of  their  own  lands,  139. 

Moon,  34;  new,  48. 

Mountpleasant,  Mrs  Caroline,  17. 

Myth-dwarf  People,    101-7. 

Mythology  of  Iroquois,  how  differ- 
ing from  that  of  other  races,  10. 

Myths,  similarity  among  peoples 
widely  separated,  9. 

Naming   the   winds,   38-39. 
Xegahnegahah,   134. 
Negarnagarah,   176. 
Negarnagarah  Society,  171. 
Neoga,  the  Fawn,  38. 
Niganigaah,   156. 
Night,  48. 

Nondowatgaah,  184-85. 
Nosgwais,  the  Frog,  118-23. 
Notwaishagowane,  32. 
Nukdago,   118. 
Nundawa,   112. 
Nyagwaih,  the  Bear,  123-24. 
Nyagwaih,  the  Celestial   Bear,  57- 
59- 


194 


NEW    YORK    STATE    MUSEUM 


Oagwent,  evil  soul's  road,  56. 

Ochdoah,  the  Bat,  82. 

Odjesodah,  Dancing  Stars,  53-54. 

Oganyoda,  Rainbow,  47-48. 

Ogashah,  89. 

Ogonesas,   108. 

Ohdanwas  of  the  nnderearth  shad- 
ows,   lOI. 

Ohdowas,   104. 

Ohgiwe,   Death  dance,   84. 

Ohsweda,  Spirit  of  the  Spruce  Tree, 
81. 

Oil   Spring   Reservation,   size,    130. 

Ojeanehdoh,  the  Sky  Elk,  60-63. 

Onatah,  Spirit  of  the  Corn,  63-66.  • 

Oneidas,  first  settlement,  128; 
sachemships,  129;  no  reservation, 
130;   separated  from   Onondagas, 

139- 

Ongwiias,  43. 

Oniahrikowa,  43. 

Onondagas,  128;  first  settlement, 
128;  sachemships,  129;  tribal  law 
continued  among,  129;  reserva- 
tion, size,  130;  separated  from 
Oneidas,    139. 

Osaistowane,  43. 

Osehadagaar,  the   Dew  Eagle,  45- 

47. 
Oshadagea,  45. 
Osoah,  the  Tall  Pine,  54-56. 
Oswinedon,  Spirit  of  Warmth,  96. 
Ottotarho,  the  Tangled,  1 17-18. 
Ottwaisha,  the  Soul,  93-96. 
Gyandone,  the  INToose,  38. 

Parker,    A.    C,   Nch    Ilonohtcinoh- 

gah,  the  Guardians  of  the   Little 

Waters,   149-76. 
Parker,  Gen.  Ely  S.,  16;  death,  26; 

letter  to  Mrs  Converse,  26. 
Pine,   spirit  of,   54-56. 
Pleasant  Valley  Eodgc,  22. 
Pleiades,   myth,   54. 
Presedentia  belt,    tt9. 
Pygmy   Society,    102;    in    Dark  dance 

ceremony,  drawing,   103. 

Rabbit,  white,  84-87. 
Rainbow,  48. 


Rainbow  and  the  Serpent,  47-48. 
Ransom   belt,   133. 
Rattlesnake  tribe,  origin  of,  1 10-12. 
Religious  conceptions   of  Iroquois, 

131. 
Religious    feasts,    134. 
Robin,   the,    107-10. 
Rock,   spirit  of,   66-69. 

Sachemships,  created  at  the  insti- 
tution of  the  Hodenosaunee,  129. 

Sagodaoh,  the  Hunter  Vulture,  69- 
72. 

St  Regis  Indians,  adoption,  129; 
tribal  law  continued  among,  129; 
reservation,   size,    130. 

Saistahgowa,  47-48. 

Saistahonoh,  Snake  people,  in. 

Salamanca  Senecas,  abandoned  the 
tribal  law,  129. 

Sandy,  Chief  John,  portrait,  21. 

Secret  INIedicine  Society,  22,  149. 

Secret  societies,   134. 

Segoiewatha,  32. 

Seneca   flute,   drawing,  S3. 

Seneca  Medicine  Lodge,  176-83. 

Senecas,  union  with  Ca3aigas,  128; 
an  independent  nation,  128; 
sachemships,  129;  clans,  130;  sep- 
arated from  Cayugas,  .139. 

Senecas,  Allegany,  reservation,  130. 

Senecas,  Cattaraugus,  reservation, 
130. 

Senecas,  Cattaraugus  and  Sal- 
manca,  abandoned  tribal  law,  129. 

Senecas,  Tonawanda,  reservation, 
130;  tribal  law  continued  among, 
129. 

Seoh,  Night,  48. 

Serpent,    horned,    42-45;    drawing, 

44. 
Serpent,   two-headed,    112-14. 
Serpent  and  the  Rainbow,  47~4<^- 
Sgahahsowah,    the    Witch     ITawk, 

89-92. 
Shagodiowcngowa,   Whirlwind.    36. 
Shogwaj^ahdihsatoh,        lie        Who 

Created  Us,  32. 
Skahaiwe,  Indian  Summer.  48-5^. 
Sky  Elk,  60. 


INDICX    TO    IROOL'OIS     AIN  lliS    AM)    l.l-J  .IINDS 


195 


Sky   Witclios,  53-54. 

Sky    Woman,   31,  33-34- 

Snake  people,   in. 

Society  of  Mystic  Animals,  22. 

Society  of  the  Men  Who  Move 
Spirits,    171-76. 

Snikadakwa  Dcndinionnio,  moon 
thanksgiving,  34. 

Sondowekowa,   51. 

Sosondowa,  great  darkness,  35. 

Sosondowah,  the  Hunter,  60. 

Soul,  the,  93-96. 

Spring,  96-101. 

Spruce   tree,   spirit  of,  81. 

Squash,  spirit  of,  185-86. 

Squirrel,  flying,  118-23. 

Star  Belt  of  Gadowaas,  56-57. 

Star  Woman,  60. 

Stone   Giants,  74-78,   185. 

Stone  Throwers,  loi. 

Story-telling  customs  of  the  Iro- 
quois,   lo-ii. 

Strawberry   plant,    105-6. 

Sun,  34,  45. 

Sun.  Moon  and  Stars,  34-35. 

Tahahiawagon,  Upholder  of  the 
Heavens,  74. 

Tahamont,  an  Algonquin  chief, 
drawing,  126. 

Tall  Pine,  54-56. 

Tasewayaee,  Honest  Trader,  15. 

Tawehskahsoohnyk,  Made  of  Flint, 
34- 

Tawiscara,    Dark   One,   34. 

Tehdooh,  the  Woodchuck,  118-23. 

Thaniodooh,  32. 

Thonasowah,  19. 

Thunder,  spirit  of,  39-42,  45,  47,  48. 

Thunder  Bird,  47. 

Thunder  Boy,  42-45. 

Thunder  medicine,  40. 

Toandoah,  Inventor,  19. 

Tododaho,   117,   139. 

Tonawanda  Senecas,  tribal  law 
continued  among,  129;  reserva- 
tion, size,   130. 


Tondayent,  84-87. 

Tonodooo,     the      Supreme      Ruler, 

T,2,    1 12-14. 
Totadaho   belt,   drawing,    119. 
Towiissas,  64. 
Trades     and     professions     of     Iro- 

(piois,   131. 
Traditions  differ  from  legends,  9. 
Tsehsehhowhhoohnyk,    Man    Made 

of  Fire,  34. 
Tugawane,  57. 
Turtle,  3T,  ZZ- 

Turtle  shell  rattle,  drawing,  80. 
Tuscaroras,    reservation,    size,    130; 

included    in   census    enumeration, 

131. 
Twelve  warriors,  84-87. 

Underearth  myths,  104-5. 

Wampum,  legendary  origin  of,  187- 
90. 

Wampum  belts,  138-45;  passed  into 
keeping  of  the  State  Aluseum.  27, 
140;  commemorating  Ottotarho, 
118;  ransom  belt,  133. 

Wannutha,   124-27. 

Whirlwind,  36. 

Winds,  naming,  38-39. 

Winds,  spirit  of,  36-38,  45,  47,  48, 
63. 

W'ing  or  Dust  Fan,  illlus.,  141. 

Winter,  48,  96-101. 

Witch    Bear  Woman.  8g  92. 

Witcli   Hawk,  89-92. 

W^itch    \Vater    Gull,    87-89. 

Woman's  rights  among  the  Iro- 
ciuois,   T33,   135-38. 

Woodchuck,  how  he  lost  his  appe- 
tite,   1 18-23. 

Yaiewanoh,      She     Who     Watches 

Over  Us,  14,  22,  24. 
Yaogah,  the  Bear,  2>^. 
Yeihdos,  22. 
Yotdondakgoh.   T04. 


Nezv  York  State  Education  Dcpartincut 

New  York  State  Museum 

John  M.  Clarke,  Director 

PUBLICATIONS 

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Museum  annual  reports  1847-date.     All  in  prtnt  io  1894,  50c  a  volume,  75c  ifi 

cloth;    iSq^-date,    sold  in  sets  only;  75c  each  for  octavo  volumes;  price  of 

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and  Entomologist,  and  museum  bulletins  and  memoirs,  issued  as  advance  sections  of  the 
reports. 

Director's  annual  reports  iQ04-date. 

T904.  138P.  20c.  1906.    i86p.  4ipl.   35c. 

1905.    io2p.  23pl.  30c.  1907.  2i2p.  63pl.    50c. 

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reports  have 

been 

issued  as  bulletins 

Reports  3-4,  i?  are  out  of  print. 

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prices  are: 

Report 

Pric« 

Repot  f              Price 

Report             Price 

I 

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2 

.30 

11                      .25 

19  (  •'      76)     .15 

5 

.25 

12                             25 

20  (  "      97)     .40 

6 

.IS 

13                   Free 

21  (  "    104)     .25 

7 

.20 

14  (Bui.  23)  .  20 

22  (  "    1 10)     .25 

8 

.25 

15  (    "     31)  .15 

23  (  "     124)      .75 

9 

.25 

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Reports  2,  8-12 

may  also  be  obtained  bound  in  cloth  at  25c  each  in  addition  to  the  price 

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report  appeared  in  the  21st  museum  report  and  is  numbered  21.  Report"  71-24,  29,  31-41 
were  not  published  separately. 


NEW    YORK    STATE    EDUCATION    DEPARTMENT 


Separate  reports  for  1871-74,  1876,  1888-98  are  out  of  print.  Report  for  1899  may  be  had 
for  20c;  1900  for  soc.     Since  1901  these  reports  have  been  issued   as  bulletins. 

Descriptions  and  illustrations  of  edible,  poisonous  and  unwholesome  fungi  of  New  York 
have  also  been  published  in  volumes  i  and  3  of  the  48th  (1894)  museum  report  and  in  volume 
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Museum   memoir  4. 

Museum  bulletins  1887-date.  O.  To  advance  subscribers,  S2  a  year  or  %i 
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botany,  (4)  entomology. 

Bulletins  are  grouped  in  the  list  on  the  following  pages  according  to  divisions. 
The  divisions  to  which  bulletins  belong  are  as  follows: 


I   Zoology 

43 

Zoology 

85 

Economic  Geology 

2   Botany 

44 

Economic  Geology 

86 

Entomology 

3   Economic  Geology 

45 

Paleontology 

87 

Archeology 

4  Mineralogy 

46 

Entomology 

88 

Zoology 

5   Entomology 

47 

" 

89 

Archeology 

6 

48 

Geology 

90 

Paleontology 

7   Economic  Geology 

49 

Paleontology 

91 

Zoology 

8   Botany 

50 

Archeology 

92 

Paleontology 

9  Zoology 

51 

Zoology 

93 

Economic  Geology 

10  Economic  Geology 

52 

Paleontology 

94 

Botany 

II 

53 

Entomology 

95 

Geology 

12                      " 

54 

Botany 

96 

" 

13   Entomology 

55 

Archeology 

97 

Entomology 

14  Geology 

56 

Geology 

98 

Mineralogy 

15   Economic  Geology 

57 

Entomology 

99 

Paleontology 

16  Archeology 

58 

Mineralogy 

100 

Economic  Geology 

17   Economic  Geology 

59 

Entomology 

lOI 

Paleontology 

18  Archeology 

60 

Zoology 

102 

Economic  Geology 

19  Geology 

61 

Economic  Geology 

103 

Entomology 

20  Entomology 

62 

Miscellaneous 

104 

" 

21   Geology 

63 

Paleontology 

105 

Botany 

22  Archeology 

64 

Entomology 

106 

Geology 

23   Entomology 

65 

Paleontology 

107 

" 

24 

66 

Miscellaneous 

108 

Archeology 

25    Botany 

67 

Botany 

109 

Entomology 

26   Entomology 

68 

Entomology 

no 

" 

27 

69 

Paleontology 

III 

Geology 

28   Botany 

70 

Mineralogy 

112 

Economic  Geology 

29  Zoology 

71 

Zoology 

113 

Archeology 

30  Economic  Geology 

72 

Entomology 

114 

Paleontology 

31    Entomology 

73 

Archeology 

115 

Geology 

32   Archeology 

74 

Entomology 

116 

Botany 

33   Zoology 

75 

Botany 

117 

Archeology 

34   Paleontology 

76 

Entomology 

118 

Paleontology 

35   Economic  Geology 

77 

Geology 

119 

Economic  Geology 

36   Entomology 

78 

Archeology 

120 

" 

3  7 

79 

Entomology 

121 

Director's  report  fo;-  1907 

38  Zoology 

80 

Paleontology 

122 

Botany 

39   Paleontology 

81 

" 

123 

Economic  Geology 

40  Zoology 

82 

" 

124 

Entomology 

41    Archeology 

83   Geology 

125 

Archeology 

42    Paleonlology 

84 

" 

Bulletins  are  also 

found  with  the 

annual  reoorts  of  the  museum  as  follows: 

Bulletin     Report 

Bulletin 

Report           Bulletin    Repc 

nt 

Bulletin      Report 

12-15        48,  V.    I 

64 

S6. 

V.  3                86 

58. 

V. 

1  I  I             60,  V.   2 

16,  17     so,  V.  I 

65 

S6, 

V.  2                87-89 

58, 

V. 

1 1  -'              60,    V.    I 

18,  19     SI,  V.  I 

66,  67 

56, 

V.  4                90 

58. 

V. 

1 13           60,  V.  3 

20-25       52,  V.   I 

68 

56, 

V.  3                91 

58, 

V. 

1 14           60, -V.   I 

26-31       53,  V,   I 

69 

56. 

V.    2                        92 

58, 

V. 

1 15           60,  V.  2 

32-34      54.  V.  I 

70,  71 

57. 

V.  I,  pt  I     93 

58. 

V. 

I  16            60.  V.   I 

35.  36      54,  V.  2 

72 

5  7. 

V.  I,  pt  2     94 

58. 

V. 

117           60,  V.  3 

37-44      54,  V.  3 

7.3 

57. 

V.  2                  95.  96 

S8. 

V. 

1 18           60,  V.   I 

45-48      54,  V.  4 

74 

5  7. 

V.   I,  pt  2      9  7 

58. 

V. 

49-54      55.  V.  I 

75 

57. 

V.   2                  9^^.  99 

59. 

V 

Monoir 

55             56,  V.  4 

76 

57. 

V.   I,  pt  2      100 

59. 

V. 

2              49,  V.  3 

56               56,  V.   I 

77 

57. 

V.   I,  pt   I       toi 

59. 

V. 

3.  4        53.  V.  2 

57             56,  V.  3 

78 

57, 

V.  2                 102 

59. 

V. 

5,  6        57.  V.  3 

58               56,  V.   I 

79 

5  7. 

V.  I,  pt  2     103-5 

59. 

V. 

7             57,  V.  4 

59,  60     56,  V.  3 

80 

57. 

V.  I,  pt  I      106 

59. 

V. 

8,  pt  I  59.  V.  3 

6i             56.  V.  I 

81,  82 

58, 

V.  3                 107 

60, 

V. 

8.  pt  2  59.  V.  4 

62               56,  V.  4 

83     84 

58. 

V    I                  108 

60. 

V. 

9               60,  V.    4 

63                    56.    V.    2 

8S 

S8. 

V.  2                 109,1  ic 

Oo, 

V. 

10             60,  V.  5 

MUSEUM    PUBLICATIONS 

The  figures  at  the  beginning  of  each  entry  in  the  folhjwing  li-t,  in<licate  its  number  as  a 
Museum   bulletin. 

Geology.     14  Kemp,  J-   F.     Geology  of  Moriah  and    Westport   Townships, 

Essex  Co.   N.  Y..   with  notes  on  the  iron  mines.      380.   il.    ypl.    2    maps 

Sept.  1895.     Free. 
19  Merrill.    F.  J.  H.     Guide  to  the    Study  of  the  Geological  Collections  of 

the  New  York  State  Museum.      i64p.    iiQpl.  map.     Nov.  iSqS.      Out  0} 

print. 
21   Kemp.  J.  F.     Geologv  of  the  Lake  Placid  Region.     2  4p.  i  pi.  map.    Sept. 

i8g8.     Free. 
48  Woodworth   J.  B.     Pleistocene  Geology  of  Nassau  County  and  Borough 

of  Queens.     58p.  il.  8pl.  map.     Dec.  1901.      2^0. 
56  Merrill,  F.  J.  H.     Description  of  the  State  Geologic  Map  of  1901.     42p. 

2  maps,  tab.     Nov.  1902.     Free. 
77  Gushing,  H.  P.     Geology  of  the  Vicinity  of   Little  Falls,   Herkimer  Co. 

98p.  il.  i5pl.  2  maps.     Jan.  1905.     30c. 

83  Woodworth,  J.  B.  Pleistocene  Geology  of  tne  Mooers  Quadrangle.  62p. 
25pl.  map.     June  1905.     25c. 

84  Ancient  Water  Levels  of  the  Champlain  and  Hudson  Valleys     2o6p. 

il.  iipl.  18  maps.     July  1905.     45c. 

Q5  Gushing,  H.  P.     Geology  of  the  Northern   Adirondack  Region.      i88p 

i5pl.  3  maps.     Sept.  1905.     30c. 
96  Ogilvie,  L  H.     Geology  of  the  Paradox  Lake  Quadrangle.     54p.  il.  lypl 

map.     Dec.  1905.     30c. 

106  Fairchild,  H.  L.  Glacial  Waters  in  the  Erie  Basin.  88p.  i4pl.  9  maps. 
Feb.  1907.      Out  oj  print. 

107  Woodworth  J.  B.;  Hartnagel.  C.  A.;  Whitlock,  H.  P.;  Hudson,  G.  H.; 
Clarke,  J.  M.:  White,  David;  Berkey,  C.  P.  Geological  Papers.  3^8p. 
54pl.  map.     May  1907.     90c,  cloth. 

Contents:    Woodworth,  J.  B.      Postglacial  Faults  of  Eastern  New  York. 
Hartnagel,  C.  A.     Stratigraphic  Relations  of  the  Oneida  Conglomerate. 

Upper  Siiuric  and  Lower  Devonic  Formations  of  the  Skunnemunk  Mountain  Region. 

Whitlock,  H.  P.      Minerals  from  Lyon  Mountain,  Clinton  Co. 

Hudson,  G.  H.      On  Some  Pelmatozoa  from  the  Chazy  Limestone  of  New  York. 

Cjarke,  J.  M.     Some  New  Devonic  Fossils. 

An  Interesting  Style  of  Sand-filled  Vein. 

Eurypterus  Shales  of  the  Shawangunk  Mountains  in  Eastern  New  York. 

White,  David.     A  Remarkable  Fossil  Tree  Trunk  from  the  Middle  Devonic  of  New  York. 
Berkey,    C.    P.      Structural  and   Stratigraphic    Features  of    the  Basal   Gneisses  of    the 
Highlands. 

Ill   Fairchild,  H.  L.   Drumlins  of  New  York.       6op.  28pl.    19  maps      July 

1907.      Out  of  print. 
115  Gushing,   H.  P.    Geology  of  the    Long   Lake    Quadrangle.     88p.    2opl. 

map.  Sept.  1907.      25c. 
Fairchild,  H.  L.     Later  Glacial  Waters  in  Central  New  ^''ork.     In  press. 
Miller,  W.  J.     Geology  of  the  Remsen  Quadrangle.     In  press. 
Berkey,  C.  P.     Geology  of  the  Highlands  of  the  Hudson.      In  preparation. 
Gushing,  H.  P.     Geology  of  the  Theresa  Quadrangle.      In  preparation. 
Economic  geology.     3  Smock,  J.  C.     Buildmg  Stone    in    the    State  of  New 

York.       I54P-     Mar.  1888.      Out  of  print. 
7 First   Report  on  the  Iron  Mines  and   Iron  Ore  Districts  in  the  State 

of  New  York.      7Sp   map.     June  i88q.      Out  of  print. 

10  Building  Stone  in  New  YorK.     2iop.  map,  tab.    Sept.  1890.   4cc. 

11  Merrill,  F.  J.  H.     Salt  and  Gypsum  Industries  of  New  York.     94p.    i2pl. 

2  maps,  II  tab.     Apr.  1893.    '[50c] 

12  Ries,  Heinrich.  Clay  Industries  of  New  York.  r74p.  ipl.  il.  map.  Mar. 
1895.     30c. 

15  Merrill.   F.  J.    H.     Mineral    Resources  of    New    York.     240P.    2    maps. 

Sept.  1895.     [soc] 
17  Road  Materials  and  Road  Building  in  New  York.      52p.  i4pl   2  maps. 

Oct.  1897.      15c. 
30  Orton,  Edward.     Petroleum  and   Natural  Gas  in   New  York.      136P    il. 

3  rnaps.     Nov.  1899.      15c. 

35  Ries,  Heinrich.  Clays  of  New  York;  their  Properties  and  Uses.  456p 
i4opl.     map.     June  1900.     $1,  cloth, 


NEW    YORK    STATE    EDUCATION    DEPARTMENT 

44  Lime  and  Cement  Industries  of  New  York;  Eckel,   E.  C.  Chapters 

on  the  Cement  Industry.     332V.  loipl.  2  maps.     Dec.   igoi.      85c,  cloth. 

61    Dickinson,  H.  T.     Quarries  of  Bluestone  and  other  Sandstones  in  New 

York.      ii4p.  iSpl.  2  maps.     Mar.  1903.     35c. 
85   Rafter,  G.  W.     Hydrology  of  New  York  State.     902p.  il.  44pl.  5  maps. 

May  1905.     $1.50,  cloth. 
93   Newland,   D.   H.     Mining   and   Quarry   Industry    of    New    York.      ySp. 

July  1905.      Out  of  print. 
100  McCourt,  W.  E.     Fire  Tests  of  Some  New  York  Building  Stones.     4 op. 

26pl.     Feb.  1906.      15c. 
102  Newland,    D.    H.     Mining    and    Quarry    Industry   of   New    York.     2d 

Report.      i62p.     June  1906.     25c. 
112 Mining  and  Quarry  Industry  1906.    82p.     July  1907.     15c 

119  Newland,  D.  H.  &  Kemp,  J.  F.  '  Geology  of  the  Adirondack  Magnetic 
Iron  Ores  with  a  Report  on  the  Mineville-Port  Henry  Mine  Group. 
184P.  i4pl.  8  maps.   Apr.  1908.  35c. 

120  Mining  and  Quarry  Industry  1907.     82p.    July  1908.      15c. 

123  &  Hartnagel,  C.   A.     Iron  Ores  of  the  Clinton  Formation  in  New 

York  State.      76p.  il.  14  pi.     3  maps.     Nov.  1908.     25c. 

The  Sandstones  of  New  York.      In  preparation. 

Mineralogy.  4  Nason,  F.  L.  Some  New  York  Minerals  and  their  Localities. 
22p.  ipl.      Aug.  1888.      Free. 

58  Whitlock,  H.  P.  Guide  to  the  Mineralogic  Collections  of  the  New  York 
State  Museum.      i5op.  il.  39pl.   11  models      Sept.   1902.     40c. 

70  New  York  Mineral  Localities,      nop.     Oct.  1903.     20c. 

98  Contributions  from  the    Mineralogic  Laboratory.     38p.  7pl.     Dec. 

1905.      15c. 

Paleontology.  34  Cumings,  E.  R.  Lower  Silurian  System  of  Eastern  Mont- 
gomery County;  Prosser,  C.  S.  Notes  on  the  Stratigraphy  ol  Mohawk 
Valley  and  Saratoga  County,  N.  Y.     74p.   i4pl.     map.      Mav  1900.      15c. 

39  Clarke,  J.  M. ;  Simpson,  G.  B.  &  Loomis,  F.  B.  Paleontologic  Papers  i. 
72p.  il.  i6pl.     Oct.  1900.      15c. 

Contents:   Clarke,  J.  M.      A  Remarkable  Occurrence  of  Orthoceras  in  the  Oneonta  Beds  of 

the  Chenango  Valley,  N.  Y. 
Paropsonema    cryptophya;    a    Peculiar    Echinoderm    from    the    Intumescens  zone 

(PortaRe  Beds)  of  Western  New  York. 

Dictyonine  Hexactinellid  Sponges  from  the  Upper  Devonic  of  New  York. 

The  Water  Biscuit  of  Squaw  Island,  Canandaigua  Lake,  N.  Y. 

S'.mpson,  0.  B.      Preliminary  Descriptions  of  New  Genera  of  Paleozoic  Rugose  Corals. 
I-oumis,  F.  B.      Siluric  Fungi  from  Western  New  York. 

42  Ruedemann,  Rudolf.  Hudson  River  Beds  near  Albany  and  their  Taxo- 
numic  Equivalents.      ii6p.  2pl.  map.     Apr.  1901.     25c. 

45  Grabau,  A.  W.  Geology  and  Paleontology  of  Niagara  Falls  and  Vicinity. 
2  86p.  il.   i8pl.  map.     Apr.   1901.     65c;  cloth,  90c. 

49  Ruedemann,  Rudolf;  Clarke.  J.  M.  &  Wood,  Elvira.  Paleontologic 
Papers  2.     2 4 op.      i3pl-     Dec.  1901.     40c. 

Contents:    Ruedemann,  Rudolf.     Trenton  Conglomerate  of  Rysedorph  Hill. 

Clarke,  J.  M.      Limestones  ot  Central  and  Western  New  York  Interbcdded  with  Bitumi 

nous  Shales  of  the  Marcellus  Stage. 
Wood,  Elvira.      Marcellus  Limestones  of  Lancaster,  Erie  Co.,  N.  Y. 
Clarke,  T.  M.      New  Agelacrinites 
Value  of  Amnigenia  as  an  Indicator  of  Fresh- water  Deposits  during  the  Devonic  of 

New  York,  Ireland  and  the  Rhineland. 

52  Clarke,  J.  M.     Report  of  the  State  Paleontologist    1901.     28op.  il    lopl. 

map,  I  tab.     July  1902.     40c. 
63 Stratigraphy  of  Canandaigua  and  Naples  Quadrangles.     -Sp.  map. 

June  1904.     25c. 
65 Catalogue  of  Type  Specimens  of   Paleozoic  Fossils  in  the  New  York 

State  Museum.     848P,     May  1903.     $1.20,  cloth. 
69  Report  of  the  State  Paleontologist  1902.     464P.  52pl   7  maps      Nov. 

r903.      $1.  cloth. 

80  Report   of    the    State   Paleontologist    1903.     396p.    29pl.  2   maps. 

Feb.  1905.     85c,  cloth. 

81  &  Luther,    D.   D.     Watkins  and  Elmira  Quadrangles.     32p.  map. 

Mar.  1905.     25c. 

82  Geologic  Map  of  the  Tully  Quadrangle.     4op.  map.  Apr.  1905.      20c. 


MUSEUM    PUBLICATIONS 

go   Ruedemann,  Rudolf.     Cephalopoda    of    Bcekmantown    and  Chazy   For- 
mations of  Champlain  Basin.     224P.  il.  38pl.  May   iqo6,      75c,  cloth. 
92  Grabau,  A.  W.     Guide  to  the  Geology  and  Palcontoloj:jy  of  the  Schoharie 

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99  Luther,  D.  D.     Geology  of  the  BulTalo  Quadrangle.     32P.     map.     May 

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114  Hartnagel.  C.  A.     Geologic  Map  of    the  Rochester  and  Ontario  Beach 

Quadrangles.     36p.  map.     Aug.  1907.     20c. 
118  Clarke,  J.  M.  &  Luther,  D.  D.    Geologic  Maps  and  Descriptions  of  the 

Portage   and  Nunda   Quadrangles  mcluding  a  map  of  Letchworth  Park. 

5op.     i6f)l     4  maps.     Jan.   1908.     35c. 
White,  David.     The  Devonic  Plants  of  New  York.     In  preparation. 
Luther,  D,  D.     Geology  of  the  Geneva-Ovid  Quadrangles.     In  press. 

Geology  of  the  Phelps  Quadrangle.     In  preparation. 

Whitnall,  H.  O.     Geology  of  the  Morrisville  Quadrangle.      Prepared. 
Hopkins,  T.  C.     Geology  of  the  Syracuse  Quadrangle.     In  preparation. 
Hudson,  G.  H.     Geology  of  Valcour  Island.     In  preparation. 
Zoology.     I  Marshall,    W.    B.     Preliminary    List  of  New  York  Unionidae. 

2op.     Mar.  1892.     Free. 
9 Beaks  of  Unionidae  Inhabiting  the  Vicinity  of  Albany,  N.  Y.     3op. 

ipl.     Aug.  1890.     Free. 
29  Miller,  G.  S.  jr.      Preliminary    List    of    New    York    Mammals.      i24p. 

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33  Farr,  M.  S.     Check  List  of  New  York  Birds.     2  2  4p.  Apr.  1900.     25c. 
38  Miller,    G.    S.    jr.     Key  to  the  Land    Mammals  of    Northeastern  North 

America.      io6p.     Oct.  1900.      15c. 
40  Simpson,  G.  B.     Anatomy  and  Physiology  of    Polygyra  albolabris  and 

Liraax  maximus  and  Embryology  of  Limax  maximus.     82p.  2  8pl.     Oct. 

1 90 1.     25c. 
43  Kellogg,  J.  L.     Clam  and  Scallop  Industries  of    New  York.     36p.   2pl. 

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51   Eckel,  E.  C.  &  Paulmier,  F.  C.     Catalogue  of  Reptiles  and  Batrachians 

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Eckol,  E.  C.     Serpents  of  Northeastern  United  States. 

Paulmier.  F.  C.     Lizards,  Tortoises  and  Batrachians  of  New  York. 

60  Bean,  T.  H.     Catalogue  of  the  Fishes  of  New  York.      784P.     Feb.  1903. 

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71   Kellogg   J.  L.     Feeding  Habits  and  Growth  of  Venus  mercenaria.     3op. 

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88  Letson,  Elizabeth  J.     Check  List  of  the  I\Iollusca  of  New  York.      ii6p. 

May  1905.     20c. 
91   Paulmier,   F.  C.     Higher  Crustacea  of  New  York  City.     78p.   il.     June 

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Shufeldt,R.  W.  Osteology  of  the  Birds.     In  press. 
Entomology.     5  Lmtner,  J.  A.      White  Grub  of    the  May  Beetle.     34p.  il. 

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6 Cut-worms.     38p.  il.     Nov.  1888.      loc. 

13  San  Josd  Scale  and  Some  Destructive  Insects  of  New  York  State. 

54p.  7pl-     Apr.  1895.      i.sc. 
20  Felt.  E.   P.     Elm-leaf  Beetle  in  New  York  State.     46p.  il.   5pl.     June 

189S.     Free. 


See 


23  14th  Report  of  the  State  Entomologist  1898.     i5op.  il.  9pl.     Dec. 

1898.     20c. 

24  Memorial  of  the  Life  and  Entomologic  Work  of  J.  A.  Lintner  Ph.D. 

State    Entomologist    1874-98;    Index    to    Entomologist's    Reports    1-13. 
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Supplement  to  14th  report  of  the  State  Entomologist, 

26 Collection,  Preservation  and    Distribution  of    New    York    Insects. 

36p.  il.     Apr.  1S99.      Free. 


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27  Shade  Tree  Pests  in  New  York  State,      2  6p.  il.   5pl.      May   iSqq 

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31  15th   Report  of  the  State  Entomologist   1899.      i28p.     June  1900. 

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36  i6th  Report  of  the  State  Entomologist  1900.      itSp.      i6pl.     Mar. 

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37  Catalogue  of  Some  of  the  More  Important  Injurious  and  Beneficial 

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46  Scale  Insects  of  Importance  and  a  List   of   the    Species    in    New 

York  State.     94P.  il.  ispl-     June  1901.     2t;c. 

47  Needham,   J.   G.    &  Betten,   Cornelius.     Aquatic   Insects  in  the  Adiron- 
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53   Felt,  E.  P.      17th  Report  of  the  State  Entomologist  1901.     232P    il.  6pl. 

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57  Elm  Leaf  Beetle    in  New  York    State.     46p.   il.  Spl.     Aug.   1902. 

Out  of  print. 

This  is  a  revision  cf   20  containinR  the  more  essential  facts  observed  since  that  wa^-   pre- 
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59  Grapevine  Root  Worm.     4op.  6pl.     Dec.  1902.     15c. 

See  72. 
64  18th  Report    of   the    State    Entomologist  1902.     nop.  6pl.    May 

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68    Needham,  J.  G.  &  others.     Aquatic  Insects  in  New  York.     322P.   52pl. 

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72  Felt,  E.  P.     Grapevine  Root  Worm.    58p.     i3pl.  Nov.  1903.   20c. 

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74  &  Joutel,   L.  H.     Monograph  of   the  Genus  Saperda.     S8p.   i4pl. 

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76  Felt.  E.  P.      19th  Report  of  the  State  Entoniologist   1903.      150P    4pl. 

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79 Mosquitoes  or  Culicidae  of   New  York.    i64p.  il.  57pl.  tab.      Oct. 

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86  Needham,  J.  G.  &  others.     May  Flies  and  Midges  of  New  York.     352p. 

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103 Gipsy  and  Brown  Tail  Moths.    44p.     lopl.    July  1906.    15c. 

104 2 1 st  Report  of  the  State  Entomologist  1905.      i44p.      lopl.     Aug. 

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109 Tussock  Moth  and  Elm  Leaf  Beetle.     34p.  Spl.     Mar.  1907.     20c. 

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124 23d    Report    of    the    State    Entomologist    1907.     542p.    44pl.    il. 

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Needham.  J.  G.     Monograph  on  Stone  Flies.     In  preparation. 
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York.     7 2 p.  2pl.     May  1887.      Out  of  print. 

8 •  Boleti  of  the  United  States.     98p.     Sept.  1889.      Out  of  print. 

25 Report  of  the  State  Botanist  1898.     76p.  5pl.     Oct.   1899.      Out  of 

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28 Plants  of  North  Elba.      2o6p.  map.     June  1899.     20c. 

54 Report  of  the  State  Botanist  1901.      58p.  7pl.  Nov.  1902.  40c. 

67  Report  of  the  State  Botanist  1902.      196P.  5pl.    May  1903.  50c. 

75  Report  of  the  State  Botanist  1903.      7op.  4pl.  1904.     40c. 

94  Report  of  the  State  Botanist  1904.   6op.  lopl.  July  190^-   40c. 

105 Report  of  the  State  Botanist  1905.      io8p.  i2pl.     Aug.   1906.     soc. 

116 Report  of  the  State  Botanist  1906.     i2op.    6pl.     July   1907.    35c. 

122 Rei)ort  of  the  State  Botanist  1907.    i78p.    qpl.    Aug.   1908.    .tec. 

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32 Aboriginal  Occupation  of  New  York.      ipop.     i6pl.    2  maps.     Mar. 

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41 Wampum     and     Shell     Articles    used    by     New     York     Indians. 

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50  Horn  and  Bone  Implements  of  the  New  York  Indians.     1  i2p.    43pl. 

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117  Parker,    A.    C.     An    Erie    Indian     Village    and    Burial     Site.      io2p. 

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125  Converse,  H.  M.  &  Parker,  A.  C.      Iroquois  Myths  and  Legends.      196P. 

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2  Hall,  James  &  Clarke,  J.  M.     Paleozoic  Reticulate  Sponges.    35op.  il.  7opl. 

1898.     $2,  cloth. 

3  Clarke,  J.  M.     The  Oriskany  Fauna  of  Becraft  Mountain,  Columbia  Co., 

N.  Y.     i28p.  9pl.     Oct.  1900.     80c. 

4  Peck,  C,  H.     N.  Y.  Edible  Fungi,  1895-99.     io6p.  25pl.     Nov.  1900.     75c. 

This  Includes  revised  descriptions  and  illustrations  of  fungi  reported  in  the  49th,  51st  and 

5  2(1  repoits  of  the  State  Botanist. 

5  Clarke,  J.  M.  &  Ruedemann,  Rudolf.     Guelph  Formation  and  Fauna  of 

New  York  State.      196P.  2ipl.     July  1903.     $1.50,  cloth. 

6  Clarke,  J.  M.     Naples  Fauna  in  Western  New  York.     268p.  26pl.     map. 

$2,  cloth. 

7  Ruedemi^.nn,  Rudolf.     Graptolites  of  New  York.     Pt  i  Graptolites  of  the 

Lower  Beds.     35op.  i7pl.     Feb.  1905.     $1.50.  cloth. 

8  Felt,  E.    P.     Insects   Affecting    Park   and   Woodland  Trees,     v.i    46op. 

il.     43pl.    Feb.     1906.    $2.50,    cloth,    v. 2     548p.     il.     22pl.    Feb.     1907. 
$2,  cloth. 

9  Clarke,  J.  M.     Early  Devonic  of  New  York  and  Eastern  North  America. 

Pt  I.  366p.  il.  7opl.  5  maps.  Mar.  1908.  $2.50,  cloth.      Pt  2,  In  press. 

10  Eastman,    C.    R.     The   Devonic   Fishes  of  the   New   York   Formations. 

236P.     ispl.     1907.     $1.25,  cloth. 

1 1  Ruedemann.   Rudolf.     Graptolites  of  New  York.  Pt  2  Graptolites  of  the 

Higher  Beds.  584P.  il.  2  tab.  3ipl.  Apr.  1908.  $2.50,  cloth. 

12  Eaton,  E.  H.     Birds  of  New  York.     In  press. 

Natural  history  of  New  York.     30V.  il.  pi.  maps.     Q.     Albany  1842-94. 

DIVISION  I  ZOOLOGY.  De  Kav,  James  E.  Zoology  of  New  York;  or,  The 
New  York  Fauna;  comprising  detailed  descriptions  of  all  the  animals 
hitherto  observed  within  the  State  of  New  York  with  brief  notices  of 
those  occasionally  found  near  its  borders,  and  accompanied  by  appropri- 
ate illustrations.  5 v.  il.  pi.  maps.  sq.  Q.  Albany  1842-44.  Out  of  print. 
Historical  introduction  to  the  series  by  Gov.  W.  H.  Seward.      i78p. 


NEW    YORK    STATE    EDUCATION    DEPARTMENT 


V.   3  pti  Mammalia.      131  +46p.     33pl.      1842. 

300  copies  with  hand-colored  plates. 

V.  2  pt2  Birds.      12  +380P.     i4ipl.      1844. 

Colored  plates. 

V.  3  pt3   Reptiles  and  Amphibia.     7 +98p.     pt4  Fishes.     15 +415P.      1842 

pt3-4  bound  together. 

V.  4  Plates  to  Sfccompany  v.  3.  Reptiles  and  Amphibia  23pl.  Fishes  79pl. 
1842. 

300  coDies  wUh  hand-colored  elates 

V.   5  pt5  MoUusca.     4+271P.     4opl.     pt6  Crustacea.     7op.     i3pl.     1843-44. 

Hand-colored  plates;  pts-6  bound  together. 

DIVISION  2  BOTANY.  Torrey,  John.  Flora  of  the  State  of  New  York;  com- 
prising full  descriptions  of  all  the  indigenous  and  naturalized  plants  hith- 
erto discovered  in  the  State,  with  remarks  on  their  economical  and  medical 
properties.     2 v.  il.  pi.  sq.  Q,     Albany  1843.     Out  of  print. 

V.  I  Flora  of  the  State  of  New  York.     12  +484P.  72pl.     1843. 

300.  copies  with   hand-colored   plates. 

V.  2   Flora  of  the  State  of  New  York.     572p.  89pl.      1843. 

300  copies  with  hand-colored  plates. 

DIVISION  3  MINERALOGY.  Beck,  Lcwis  C.  Mineralogy  of  New  York;  com- 
prising detailed  descriptions  of  the  minerals  hitherto  found  in  the  State 
of  New  York,  and  notices  of  their  uses  in  the  arts  and  agriculture,  il.  pi. 
sq.  Q.     Albany  1842.     Out  of  print. 

V.   I   pti  Economical  Mineralogy.     pt2  Descriptive  Mineralogy.     24+536P. 
1842. 
8  plates  additional  to  those  printed  as  part  of  the  text. 

DIVISION  4  GEOLOGY.  Mather,  W.  W. ;  Emmons,  Ebenezer;  Vanuxem,  Lard- 
ner  &  Hall,  James.  Geology  of  New  York.  4V.  il.  pi.  sq.  Q.  Albany 
1842-43.      Out  of  print. 

V.  I  pti   Mather,  W.  W.     First  Geological  District.     37 +653P.  46pl.     1843. 

V.  2  pt2  Emmons,  Ebenezer.  Second  Geological  District.  10+437P.  i7pl. 
1842. 

V-  3   pt3   Vanuxem,  Lardner.     Third  Geological  District.     3o6p.     1842. 

V.  4  pt4  Hall,  James.  Fourth  Geological  District.  22 +683P.  iQpl.  map. 
1843. 

DIVISION  5  AGRICULTURE.  Emmotis,  Ebenczcr.  Agriculture  of  New  York; 
comprising  an  account  of  the  classification,  composition  and  distribution 
of  the  soils  and  rocks  and  the  natural  waters  of  the  dift'erent  geological 
formations,  together  with  a  condensed  view  of  the  meteorology  and  agri- 
cultural productions  of  the  State.  5V.  il.  pi.  sq.  Q.  Albany  1846-54.  Out 
of  print. 

V.  I    Soils  of  the  State,  their  Composition  and  Distribution.     11  +371P.  2ipl 
1846. 

V.  2   Analysis  of  Soils,  Plants,  Cereals,  etc.     8-f343-f46p.     42pl.     1849. 
With  iiand-colored  plates. 

V.  3   Fruits,  etc.     8-I-340P.     1851. 

V    4   Plates  to  accompany  v.  3.     95pl.     1851. 

Hand-colored. 

V.  5   Insects  Injurious  to  Agriculture.     8-f-2  72p.     5opl.     1854. 

With  hand-colored  plates. 

DIVISION  6  PALEONTOLOGY.     Hall,  Jamcs.     Paleontology  of  New  York.       8v. 

il.  pi.  sq.  Q.     Albany  1847-94.     Bound  in  cloth. 
V.   I   (Organic   Remains  of  the   Lower   Division   of   the   New   York   System. 

23+338P.     Q9pl-      1847.     Out  of  print. 
V.  2   Organic  Remains  of  Lower  Middle  Division  of  the  New  York  System. 

8-f362p.   lo-ipl.      1852.      Out  of  print. 
V.  3   Organic   Remains  of  the  Lower  Helderberg  Group  and  the  Oriskany 

Sandstone,     pti,  text.     12+532P.     1859.     [$3.50] 
pt2.   i43pl.     i86r.     [$2.50] 


MUSEUM    PUBLICATIONS 

V.  4  Fossil  Brachiopoda  of  the  Upper  Ilelderberg.  Hamilton,  Portage  and 
Chemun":  Groups.     ii+i+428p.     69pl.     1867.     $2.50. 

V.   5  pti    Lamellibranchiata    i.      Monomyaria    of    the    Upper    Helderbcrg, 
Hamilton  and  Chemung  Groups.      i8  4-'268p.   45pl.      1884.     $2.50. 

Lamellibranchiata  2.    Dimyaria  of  the  Upper  Helderbcrg,   Ham- 
ilton, Portage  and  Chemung  Groups.     62-I-203P.     5rpl.     1885.     $2.50. 

pt2  Gasteropoda,   Pteropoda  and  Ce])halopoda  of  the  Upper  Helder- 

berg,  Hamilton,  Portage  and  Chemung  Groups.  2V.  1879.  v.  1,  text. 
i5+4Q2p.     V.  2.  i2opl.     $2.50  for  2  V. 

&  Simpson,  George  B.    v.  6  Corals  and  Bryozoa  of  the  Lov.-er  and  Up- 
per Helderberg  and  Hamilton  Groups.     24-f298p.     67pl.      1887.     $2. 50. 

&  Clarke,  John  M.     v.   7  Trilobitcs  and  other  Crustacea  of  the  Oris- 

kany.  Upper  Helderberg.  Hamilton,  Portage,  Chemung  and  Catskill 
Groups.  644-236P.  46pl.  1888.  Cont.  supplement  to  v.  5,  pt2  Ptero- 
poda, Cephalopoda  and  Annelida.     42p.     T8pl      1888.     $2.50. 

&  Clarke.  John  M      v.  8  pti      Introduction  to  the  Study  of  the  Genera 

of  the  Paleozoic  Brachiopoda.     16+367P.     4-;pl.     1892.     $2.50. 

&  Clarke,  John  M.     v.  S  pt2     Paleozoic  Brachiopoda.     i6  +394P-     64pl 

1894.     $2.t;o. 

Catalogue  of  the  Cabinet  of  Natural  History  of  the  State  of  New  York  and 
of  the  Historical  and  Antiquarian  Collection  annexed  thereto.     242P.     O. 

I8.S3- 
Handbooks  1893-date. 

In  quantities,  i  cent  for  each  16  pages  or  less.     Single  copies  postpaid  as  below. 

^^ew  York  State  Museum.     52p.  il.     Free. 

Outlines,  history  and  work  of  the  museum  with  list  of  staff  1902. 

Paleontology.     i2p.     Free. 

Brief  outline  of  State  Museum  work  in  paleontology  under  heads:  Definition:  Relation  to 
bi^logy;  Relation  to' stratigraphy;   History  of  paleontology  in  New  York. 

Guide  to  Excursions  in  the  FossiUferous  Rocks  of  New  York.     i24p.     8c. 

Itineraries  of  3  2  trips  covering  nearly  the  entire  series  of  Paleozoic  rocks,  prepared  specially 
for  the  use  of  teachers  and  students  desiring  to  acquaint  themselves  more  intimately  with  the 
classic  rocks  of  this  State. 

Entomology.      i6p.     Free.    . 

Economic  Geology.     44p.     Free. 

Insecticides  and  Fungicides.     2op.     Free. 

Classification  of  New  York  vSeries  of  Geologic  Formations.     32p.     Free. 

Geologic  maps.    Merrill,  F.  J.  H.     Economic  and  Geologic  Map  of  the  State 

of  New  York:  issued  as  part  of  Museum  bulletin  15  and  48th  Museum 

Report,  V.  i.     59x67  cm.     1894.     Scale  14  miles  to  i  inch.     15c. 
Map  of  the  State  of  New  York  Showing  the  Location  of  Quarries  of 

Stone  Used  for  Building  and  Road  Metal.     Mus.  bul.  17.  1897.     Free. 
Map  of  the  State  of  New  York  Showing  the  Distribution  of  the  Rocks 

Most  Useful  for  Road  Metal.     Mus.  bul.   17.   1897.     Free. 
Geologic  Map  of  New  York.     iQor.     Scale  5  miles  to  i  inch.     In  atlas 

form  $3,*  mounted  on  rollers  $5.     Lower   Hudson  sheet  60c. 

The  lower  Hudson  sheet,  geologically  colored,  comprises  Rockland  Orange,  Dutchess,  Put- 
nam. Westchester,  New  York,  Richmond,  Kings.  Oucens  and  Nassau  counties,  and  parts  of 
SuHivan.  Ulster  and  Suffolk  counties;  also  northeastern  New  Jersey  and  part  of  western 
Connecticut. 


—  Map  of  New  York  Showing  the  Surface  Configuration  and  Water  Sheds. 
1901.     Scale  T2  miles  to  1.  inch.      15c. 

Map  of  the  State  of  New  York  Showing  the  Location  of  its  Economic 


Deposits.     1904.     Scale  12  miles  to  i  inch.     15c. 

Geologic  maps  on  the  United  States  Geological  Survey  topographic  base; 
scale  I  in.  ==  I  m.  Those  marked  with  an  asterisk  have  also  been  pub- 
lished separately. 

♦Albany  county.     Mus.  rep't  49,  v.  2.     1898.      Out  of  print. 

Area  around  Lake  Placid.    Mus.  bul.  21.     1898. 

Vicinity  of  Frankfort  Hill  [parts  of  Herkimer  and  Oneida  counties].  Mus, 
rep't  51.  V.  I.     1899. 

Rockland  county.    State  geol.  rep't  18.     1899. 


NEW  YORK  STATE  EDUCATION  DEPARTMENT 

Amsterdam  quadrangle.     Mus.  bul.  34.     1900, 

♦Parts  of  Albany  and  Rensselaer  counties.    Mus.  bul.  42.     1901,     Free. 

♦Nia!:;ara  rivers    ]\|us.  bul.  45.     1901.     25c. 

Part  cf  Clinton  county.     State  geol.  rep't  19.     1901. 

Oyster  Bay  and  Hempstead  quadrangles  on  Long  Island.     Mus.  bul.   48, 

1901. 
Portions  of  Clinton  and  Essex  counties.    Mus.  bul.  52.     1902. 
Part  of  town  of  Northumberland.  Saratoga  co."    State  geol.  rep't  21.     1903. 
Union  Springs.  Cayuga  county  and  vicinity.     Mus.  bul.  6g.     1903. 
'•Olean  quadrangle.     Mus.  bul.  69.     1903.     Free. 
"Becraft  Mt  with  2  sheets  of  sections.     (Scale  i  in.  ==  |  m  )     Mus.  bul.  60 

T903.     20c. 
♦Canandaigua-Naples  quadrangles.     Mus   bul.  63.     1904.     2cc 
♦Little  Fails  quadrangle.     Mus.  bul.  77.     1905.     15c. 
♦Watkins-Elmira  quadrangles.     Mus.  bul.  81.     1905.     20c. 
♦TuUv  quadrangle.    Mus.  bul.  82.     1905.     Free. 
♦Salamanca  quadrangle.     Mus.  bul.  80.     1905.     Free. 
♦Buffalo  quadrangle.     Mus.  bul.  99.      1006.     Free. 
♦Penn  Yan-Hammondsport  quadrangles.     Mus.  bul.  loi.     1906.     2cc 
♦Rochester  and  Ontario  Beach  quadrangles.    Mus.  bul    114.     20c. 
♦Long  Lake  quadrangles.     Mus.  bul.  115.     Free. 
♦Nunda-Portage  quadrangles.     Mus.  bul.  118      20c. 


mm 


